LIBRARY 


UNIVERSITY  OF  CALIFORNIA. 


r\ 


GIFT    OF 


aass 


LAY  READERS 

THEIR 

HISTORY,  ORGANIZATION   AND  WORK 


AN   ACCOUNT   OF 

WHAT  LAYMEN   HAVE   DONE,  ARE  DOING 

AND  CAN  DO  FOR  THE  EXTENSION 

OF  THE  KINGDOM  OF  GOD 

BY 

THE  REV.  H.  B.  RESTARICK 

RECTOR  OF  ST.  PAUL'S  CHURCH,  SAN  DIEGO,  CALIFORNIA 
DEAN  OF  SOUTHERN  CALIFORNIA 


OF  THE 

UNIVERSITY 

OF 

SALIF 

NEW-YORK 

THOMAS  WHITTAKER 
2  AND  3  BIBLE  HOUSE 

0  it'll 


Copyright,  1894, 
By  THOMAS  WHITTAKER. 


TO  THE 

MEMBERS  OF  THE 
BROTHERHOOD  OF  SAINT 
ANDREW,  MEN   PLEDGED  TO  PRAY  AND 
WORK  FOR  THE  EXTENSION  OF  THE  KINGDOM  OF 
GOD,  THIS  BOOK  IS  AFFECTIONATELY  DEDICATED  BY  THE 
AUTHOR,  WHO  OWES  SO  MUCH,  IN  THE  WORK  OF 
HIS  OWN  READERS  AND  IN  THE  PREPARA- 
TION OF  THIS  VOLUME,  TO   THE 
SPIRIT  AND  LABORS  OF  THE 
BROTHERHOOD 


1 73090 


PREFACE. 


THIS  book  is  the  result  of  a  suggestion  made 
to  the  writer  by  his  Bishop,  the  Rt.  Rev.  William 
Ford  Nichols,  D.D.  Its  object  is  to  further  the 
great  movement  in  the  Church  for  the  use  of  the 
laity  in  definite,  aggressive  work  for  the  exten- 
sion of  the  Kingdom  of  Jesus  Christ,  with  especial 
reference  to  Lay  Readers.  It  is  hoped  that  it  will 
be  found  useful  by  those  who  are  already  licensed 
to  act  in  that  capacity,  encouraging  them  to  more 
systematic,  earnest  effort,  and  stimulating  their  de- 
sire for  a  larger  and  a  better  service.  To  devout 
laymen  into  whose  hands  it  may  fall,  the  writer's 
prayerful  wish  is,  that,  with  the  blessing  of  God 
the  Holy  Ghost,  it  may  arouse  in  their  hearts  some 
sense  of  the  work  there  is  to  be  done,  and  that  it 
may  suggest  to  them  one  way  in  which  they  may 
have  their  part  and  lot  in  the  doing  of  it.  It  is 
thought  also  that  it  will  be  of  use  to  the  clergy, 
who  see  around  them  in  town  and  country  the 
work  which  belongs  to  the  Church,  but  which 
they  cannot  hope  even  to  touch,  without  the  aid 


vi  PREFACE. 

of  consecrated,  systematic  lay  effort.  It  is  in- 
tended to  suggest  to  them  ways  in  which  Lay 
Readers  can  do  definite,  aggressive  missionary 
work. 

Bishops,  Priests,  and  Lay  Readers,  who  are  most 
interested  in  this  subject,  have  been  consulted,  and 
the  writer  himself  has  had  experience. 

It  is  hoped,  therefore,  that  from  the  facts  and 
suggestions  set  forth  others  may  be  saved  some 
of  the  trouble  and  annoyance  of  experiment,  and 
profit  by  the  failures  and  successes  here  recorded. 
Many  have  judged  the  book  as  timely.  There  is 
a  growing  opinion  among  Bishops,  Priests,  and 
laymen  that  by  an  enlarged  use  of  Readers  and 
Evangelists  a  new  era,  which  seems  already  dawn- 
ing, will  rise  in  brightness  upon  the  Church  in  this 
land. 

HENRY  B.  RESTARICK. 

SAN  DIEGO,  CAL. 


CONTENTS. 


CHAPTER   I. 

PAGE 

THE  LAYMAN  AND   His  WORK  FOR  THE  EXTENSION  OF 
THE  KINGDOM  OF  GOD 3 

CHAPTER  II. 
THE  LAY  READER  IN  HISTORY 15 

CHAPTER  III. 

UNORGANIZED  WORK  OF  LAY  READERS  IN  THE  UNITED 
STATES 27 

CHAPTER   IV. 
LEGISLATION  IN  THE  AMERICAN  CHURCH  CONCERNING  LAY 

READERS 40 

CHAPTER  V. 

WORK   FOR  THE  READER  IN  AMERICA — THE  NEED  AND 
THE  RESPONSIBILITY 54 

CHAPTER  VI. 
THE  READER  AND  ORGANIZED  WORK 62 

CHAPTER  VII. 
THE  WORK  OF  READERS  FROM  THE  PARISH  AS  A  CENTER    84 

CHAPTER  VIII. 
THE  SELECTION  OF  MEN  FOR  READERS,  AND  OF  PLACES 

FOR  WORK 99 

vii 


Vlii  CONTENTS. 

CHAPTER   IX. 

PAGE 

THE  PREPARATION  OF  THE  READER 107 

CHAPTER   X. 
THE  READER  IN  THE  SERVICE 124 

CHAPTER  XI. 
THE  READER  AND  SERMONS 142 

CHAPTER  XII. 
THE  READER,  His  ADDRESSES  AND  EXHORTATIONS 159 

CHAPTER  XIII. 

WHAT  THE  READER  MAY  DO,  AND  WHAT  THE  READER 
MAY  NOT  DO 177 

CHAPTER   XIV. 
WORK  IN  THE  MISSION 189 

CHAPTER   XV. 
THE  Music  AT  THE  MISSIONS 204 

CHAPTER   XVI. 

THE  READER,  AND  His  ATTITUDE  TOWARDS  CHRISTIANS 
OF  THE  VARIOUS  DENOMINATIONS 208 

CHAPTER   XVII. 
THE  READER  IN  His  SPIRITUAL  LIFE 222 

CHAPTER  XVIII. 
READERS  OR  PERMANENT  DEACONS,  WHICH  ? 233 

CHAPTER   XIX. 
THE  READER  AND  THE  WORK  OF  THE  FUTURE 248 


INTRODUCTION. 

THIS  book  owes  its  origin  to  needs  and  experi- 
ments in  lay  work  in  the  Diocese  of  California. 
Because  Dean  Restarick  has  had  valuable  acquaint- 
ance with  these  needs  and  experiments,  he  was 
asked  to  write  it.  He  has  further  laid  under  con- 
tribution material  readily  and  kindly  furnished  him 
from  fields  many,  and  from  Bishops,  Priests,  and 
laymen  especially  interested  in  the  subject  not  a 
few.  The  reading  of  what  he  has  written  has 
seemed  to  the  undersigned  to  well  justify  the  ask- 
ing. Indeed,  the  reading  of  it  was  no  less  than  a 
solace  in  one  of  those  periods  of  oppression — not 
to  say  depression — which  seem  to  come  to  one  as 
he  journeys  to  meet  the  mighty  responsibilities  of 
a  prolonged  Episcopal  visitation. 

Responsibilities  shared  in  possibility  and  pros- 
pect are  responsibilities  lightened.  Thank  God,  the 
American  Church  is  rousing  a  slumbering  army  of 
laymen  to  true  campaigning  as  soldiers  of  Christ 
enlisted  in  their  Baptism.  The  thought  is  an  in- 
spiriting one,  for  the  glory  of  God  and  the  edifi- 
cation of  the  Church.  Books  of  tactics  will  be  in 


2  INTRODUCTION. 

active  demand.  It  is  believed  that  this  will  be 
found  a  good  one  for  all  concerned.  It  subor- 
dinates tactics  to  morale.  While  it  deals  with 
methods  that  have  been  found  helpful,  it  assumes 
and  inculcates  that  animating  power  of  any  great 
movement  in  a  Church  going  forth  conquering 
and  to  conquer — the  all-constraining  love  of  Jesus 

Christ. 

WILLIAM  F.  NICHOLS. 

ST.  PAUL'S  RECTORY,  SAN  DIEGO, 
November  26,  1893. 


CHAPTER   I. 

THE    LAYMAN   AND    HIS   WORK   FOR   THE   EX- 
TENSION   OF   THE    KINGDOM    OF   GOD. 

NOT  long  ago  a  loyal,  well-instructed,  lifelong 
son,  of  the  Church  told  the  writer  that  in  his 
younger  days  he  was  accustomed  to  give  even  to 
individuals  and  societies  whose  methods  he  could 
not  endorse,  because  they  were  trying  to  carry  the 
Gospel  of  Jesus  Christ,  as  they  apprehended  it,  to 
neglected  classes  and  destitute  places. 

He  believed  that  they  taught  error  mixed  with 
truth,  but  he  reasoned  with  himself  that  as  the 
Church  was  leaving  the  work  wholly  untouched, 
it  had  better  be  done  imperfectly  than  not  at  all. 
He  believed  that  the  Church  could  do  the  work,  if 
she  were  to  make  use  of  the  laity.  "  We  always 
heard,"  he  said,  "  a  good  deal  about  the  priesthood 
of  the  laity,  but  beyond  serving  on  the  vestry,  or 
teaching  in  Sunday-school,  little  or  nothing  was 
given  them  to  do." 

The  writer  is  not  arguing  that  the  above  was 
the  right  or  the  best  way,  he  is  simply  relating 
the  fact.  As  for  the  layman  referred  to,  as  an 

3 


4  LAY  READERS. 

active  Lay  Reader,  licensed  to  make  addresses, 
travelling  often  on  Sunday  from  twenty  to  thirty 
miles,  and  holding  service  where  there  would  be 
no  gathering  of  people  for  worship,  unless  the 
Church  sent  him  or  one  of  his  co-workers,  he  re- 
joices that  this  is  what  has  been  called  "  the  day 
of  the  laity." 

Mr.  Lewis  Stockton,  of  the  Buffalo  Laymen's 
League,  writes  that  men  in  the  Salvation  Army 
have  told  him  that  if  they  had  been  given  some 
training  and  set  to  work  in  the  Church,  they 
would  not  have  wandered  from  her.  Most  of  the 
clergy  have  known  men  working  actively  in  some 
religious  society,  who  have  told  them  a  like  story. 

It  is  cause  for  great  thankfulness,  however,  that 
to-day  not  only  are  there  large  numbers  of  devout 
laymen  ready  to  labor  in  God's  vineyard,  but 
the  Bishops  and  other  clergy  are  anxious  to  call 
them  from  idleness,  and  give  them  such  work  as 
they  are  fitted  to  perform. 

There  have  been  periods  when  conditions  natu- 
rally and  necessarily  placed  upon  the  clergy  almost 
the  entire  work  of  the  Church.  When  unlettered 
peoples  had  been  won  from  heathenism  the  work 
of  teaching  and  training  them  would  necessarily 
be  performed  by  the  clergy  as  the  only  men  capa- 
ble of  doing  it.  When  a  National  Church  had 
occupied  a  land,  dividing  it  into  small  cures,  well 


THE  LA  YMAN  AND  HIS   WORK.  5 

supplying  these  with  clergy,  the  work  which  came 
to  the  laity  was  far  different  from  that  which  faces 
them  to-day. 

There  is,  however,  in  this  age,  and  especially  in 
this  land,  much  that  reminds  one  of  the  conditions 
which  attended  the  Church  during  the  first  cent- 
uries of  her  existence.  Now,  as  then,  she  finds 
herself  in  the  midst  of  unbelievers,  surrounded  by 
schools  of  speculative  philosophy,  having  opposed 
to  her  sects  founded  upon  every  conceivable  differ- 
ence of  individual  opinion,  and  confronted  by  the 
difficulty  of  having  to  bring  into  the  unity  of  the 
Church  men  of  diverse  race  and  speech.  To  all 
of  these,  whether  they  hate  her,  treat  her  with  in- 
difference, or  hold  her  in  contempt,  she  has  now, 
as  of  old,  to  proclaim  "  the  faith  once  for  all  de- 
livered to  the  saints,"  the  "  one  Lord,  one  faith, 
one  baptism,"  which  is  the  "  Gospel  of  the  King- 
dom." 

That  the  laity  had  a  great  part  in  the  spread 
of  the  Church  in  the  first  centuries  is  evident  to 
the  student.  The  Jewish  converts,  with  their  re- 
ligious training  in  the  home,  the  school,  and  the 
synagogue,  furnished  excellent  material  not  only 
for  Apostles,  Elders,  and  Deacons,  but  for  Lay 
Workers,  who  had  "  gifts "  as  "  teachers "  and 
"  helps," i  for  the  building  up  "of  the  body  of 

1  I  Cor.  xii.  28. 


6  LAY  READERS. 

Christ."1  The  multitude  which  at  Pentecost  heard 
the  Apostles  and  were  baptized,  during  their  so- 
journ at  Jerusalem  gave  steadfast  attention  to  the 
"  teaching  of  the  Apostles,"  frequented  the  assem- 
blies of  the  Church  for  "  the  prayers,"  and  partook 
of  the  Holy  Eucharist2 

In  returning  to  their  homes  each  one  would  be 
a  missionary,  preparing  the  way  in  the  hearts  of 
their  relations  and  friends  for  the  Apostle  or  Elder 
who  should  come  afterwards  to  bring  them  organ- 
ization and  the  Sacraments. 

After  the  death  of  St.  Stephen  "  they  that  were 
scattered  abroad  went  everywhere  preaching  "  (or, 
as  the  original  means,  announcing  the  glad  tidings) 
"  the  word."3  While  it  is  "evident  unto  all  men 
diligently  reading  Holy  Scripture  and  ancient 
authors  "  that  to  those  in  the  sacred  ministry  fell 
the  chief  work  of  carrying  the  Gospel  to  men,  yet 
it  is  also  evident  that  the  devout  laity  were  used 
as  their  "  gifts "  indicated  the  direction  of  their 
best  service. 

We  may  be  sure  there  were  everywhere  men 
and  women  who,  like  Aquila  and  Priscilla,  took 
some  Apollos  and  "  expounded  unto  him  the  way 
of  God  more  perfectly."  4 

We  may  be  sure  that  Jewish  converts,  on  re- 

l  Eph.  iv.  II,  12.  2  Acts  ii.  46. 

3  Acts  viii.  4.  *  Acts  xviii.  26. 


THE  LA  YMAN  AND  HIS   WORK.  7 

turning  to  their  homes  after  Pentecost,  and  enter- 
ing the  synagogue  on  the  next  Sabbath,  would  be 
asked,  as  was  customary  after  the  reading  of  the 
Law  and  the  Prophets,  if  they  had  some  "  word 
of  exhortation,"  as  St.  Paul  was  asked  at  Antioch.1 
When  thus  given  an  opportunity,  we  may  know 
that,  as  St.  Paul  did  at  Thessalonica,  they  would 
"  reason  with  them  out  of  the  Scriptures,  opening 
and  alleging,  that  Christ  must  needs  have  suffered, 
and  risen  again  from  the  dead ;  and  that  this  Jesus 
...  is  Christ." 

They  would  also  naturally  follow  the  rule  of 
the  Jew,  that  where  ten  of  their  nation  were  set- 
tled they  must  meet  for  worship,  and  have  one 
of  their  number  act  as  Reader  in  the  conduct  of 
the  service.  The  Christian  layman  would  have 
a  "  church  in  his  house,"  as  Nymphas  had  at 
Laodicea,2  and  as  Aquila  had,  first  at  Ephesus,3 
and  afterwards  at  Rome.4  Here  his  children  and 
servants,  and  such  neighbors  as  were  disciples, 
would  gather  on  the  first  day  of  the  week,  when 
he  or  some  one  selected  would  read  the  Scriptures 
and  offer  "  the  prayers,"  and  give  some  word  of 
instruction  or  exhortation.  The  way  would  thus 
be  prepared  for  the  coming  of  an  Apostle  and  the 
ordaining  of  an  Elder,  who,  in  "  the  Breaking  of 

1  Acts  xiii.  15.  2  Col.  iv.  15. 

3  I  Cor,  xvi,  19.  4  Rom.  xvi.  5. 


8  LAY  READERS. 

Bread  "  and  in  dispensing  the  Word,  should  minis- 
ter to  the  young  Church  in  holy  things. 

Nor  was  the  work  of  the  laity  for  the  extension 
of  the  Kingdom  of  God  confined  to  the  Christians 
of  Jewish  birth,  nor  even  to  the  proselytes.  The 
educated  Gentile  laity,  at  an  early  day,  were  en- 
gaged in  teaching,  and  even  in  preaching.  Justin 
Martyr  was  always  ready  to  give  instruction  as  to 
the  Christian  faith  to  all  who  came  to  his  quarters 
near  the  baths  of  Timotheus  at  Rome.  When  a 
learned  philosopher  became  a  Christian,  he  natu- 
rally became  the  head  of  some  catechetical  school, 
whose  work  was  for  those  without  the  Church, 
rather  than  for  those  within  it.  Origen  was  a 
layman  when  he  became  the  head  of  the  school 
at  Alexandria  in  A.D.  202.  Everywhere  "  a  Chris- 
tian man  of  science,  whether  of  the  clergy  or  laity, 
held  himself  in  readiness  to  discourse  upon  all  sub- 
jects connected  with  religion ;  to  remove  difficul- 
ties, to  answer  questions,  to  resolve  doubts — to 
prepare  the  heathen  mind,  in  short,  for  an  intelli- 
gent reception  of  the  Gospel."  (Mahan.) 

Besides  teaching,  laymen,  if  considered  able^ 
were  permitted  to  preach.  Before  Origen  was 
ordained,  Alexander,  the  Bishop  of  Jerusalem,  and 
Theoctistus,  Bishop  of  Caesarea,  requested  him  to 
come  to  their  dioceses  and  preach  in  the  churches, 
citing  examples  of  laymen  preaching  with  per- 


THE  LA  YMAN  AND  HIS   WORK.  9 

mission  of  the  Bishop,  and  even  at  times  in  his 
presence.  Eusebius  relates  that  some  Bishops,  for 
the  benefit  of  the  brethren,  permitted  lay  persons 
to  address  the  people  in  their  presence.  (Hist. 
Eccl.y  lib.  vi.,  c.  19.) 

The  fourth  Council  of  Carthage,  A.D.  398,  or- 
dered that  no  layman  should  preach  in  the  pres- 
ence of  the  clergy,  unless  at  their  request.  We 
see,  then,  that  in  those  first  centuries,  when  in 
the  conditions  surrounding  the  Church  there  is 
much  to  remind  us  of  the  present  time  and  our 
own  country,  the  layman  did  his  part  in  active 
work  for  the  spread  of  Christ's  Kingdom  among 
men.  Humanly  speaking,  it  is  not  too  much  to 
say  that  if  all  had  been  left  to  the  clergy,  three 
hundred  years  would  not  have  sufficed  to  have 
seen  the  Cross  floating  on  the  banner  which  led 
the  Roman  legions. 

It  is  not  necessary,  in  this  day,  to  produce  any 
arguments  in  favor  of  the  use  of  fit  laymen  in 
active  evangelistic  and  missionary  work.  In  every 
diocese  laymen  are  so  employed.  In  cities,  in 
suburban  districts,  and  in  isolated  villages,  laymen, 
duly  authorized  by  their  Bishops,  are  leading  the 
people  in  public  worship,  making  addresses  to 
them,  and  preparing  men  for  the  coming  of  the 
Priest  who  shall  baptize  them,  or  the  Apostle  who 
shall  administer  to  them  "  the  laying  on  of  hands." 


10  LAY  READERS. 

The  need  is  that  work  of  this  kind  should  be 
made  more  aggressive  and  effective  by  organi- 
zation and  the  use  of  definite  plan  and  careful 
method.  Thousands  of  Churchmen  are  asking 
how  this  can  be  done.  If  we  look  back  at  former 
movements  in  the  Church  of  England  in  which 
the  laity  have  been  used,  we  find  that  many  have 
ended  disastrously.  Men  are  apt  to  throw  all  the 
blame  on  the  Church  because  the  authorities  did 
not  recognize  the  lay  preachers  and  make  their 
work  a  means  of  strength  to  the  Church. 

But  the  fault  has  been  largely  with  the  systems 
under  which  the  work  was  carried  on,  which,  from 
their  very  nature,  led  to  the  formation  of  separatist 
bodies.  Take  two  examples : 

Whether  Wiclif  intended  it  or  not,  laymen  ap- 
pear to  have  been  used  before  his  death  in  his 
well-trained  band  of  preachers,  who  went  through- 
out the  land  teaching  from  the  Bible  which  their 
leader  had  translated  for  them. 

The  Bishops  were  favorably  disposed,  and  at 
first  recognized  them.  But  the  fact  that  the 
preachers  were  itinerant,  that  they  would  acknowl- 
edge no-  authority  but  that  of  Wiclif,  made  their 
work  not  a  part  of  the  machinery  of  the  Church, 
but  something  entirely  outside  of  it.  This  inde- 
pendent character  of  the  movement  resulted  in  the 
preachers  denouncing  the  Church  as  wholly  evil, 


THE  LA  YMAN  AND  HIS   WORK.  \  \ 

and  so,  despite  their  master's  evident  intention, 
his  followers  became  Separatists  of  the  most  bitter 
kind.1 

There  is  much  in  the  history  of  Wesley's  work 
which  is  similar  to  that  of  Wiclif.  There  was  the 
same  longing  for  reform,  and  the  same  zeal  to 
have  the  Gospel  preached  to  the  neglected  or  the 
indifferent  people  of  England.  His  first  idea  was 
to  have  the  work  done  under  the  Bishops.2  In 
this  case,  however,  the  Bishops  refused  to  aid 
the  movement,  and  Wesley  adopted  lay  agency, 
which,  like  Wiclif 's,  consisted  of  itinerant  preachers, 
independent  of  the  Church,  and  under  the  leader- 
ship of  an  individual.  It  is  true  that  he  earnestly 
and  constantly  affirmed  that  he  was  a  Churchman, 
and  would  live  and  die  in  the  Church  of  England. 
But  with  his  death  came  the  separation  for  which 
his  "  method  "  had  prepared  his  followers. 

The  lesson  is  plainly  this :  if  lay  agency  is  to  be 
used  to  strengthen  the  Church,  it  must  be  organ- 
ized under  the  authority  of  the  Episcopate,  and 
work  where  there  is  a  parish  in  connection  with  it. 
It  is  on  these  lines  that  lay  work  is  now  being 
conducted  in  England  and  in  the  United  States, 
and  this  is  the  reason  one  can  have  confidence  in 
its  usefulness.  It  is  unprofitable  to  sigh  over  the 

1  Wiclif  s  Place  in  History. 

2  Southey's  Life  of  Wesley,  p.  247. 


UNIVERSIT 


12  LAY  READERS. 

past,  but  one  cannot  help  believing  that  if  the 
laity  during  the  first  half  of  this  century  in  this 
country  had  been  trained  and  set  to  work,  the 
Church  in  the  United  States  would  have  been 
saved  the  reproach  that  it  was  the  Church  of  the 
"  well-to-do."  It  would  also  have  tended  to  stop 
the  deplorable  leakage  which  resulted  from  Church- 
men from  England  and  from  Eastern  homes  set- 
tling in  Western  villages,  where  there  was  no  parish 
or  mission,  or  in  the  country,  many  miles  from  the 
church  in  the  town,  too  far  distant  to  attend.  The 
children  of  these  men  are  connected  with  the  re- 
ligious societies  which  ministered  to  them  in  their 
spiritual  destitution. 

The  spirit  among  the  laymen  of  a  desire  to  have 
their  part  in  the  aggressive  work  of  the  Church  is 
everywhere  apparent.  Its  outward  signs  are  in 
such  organizations  as  the  Lay  Helpers'  Associa- 
tions, which,  beginning  in  London  in  1865,  are  now 
to  be  found  in  many  Dioceses.  In  the  United 
States  the  Brotherhood  of  St.  Andrew  is  one  great 
proof  that  laymen  realize  their  responsibility,  and 
desire  to  work  under  the  authority  of  the  Episco- 
pate, and  also  under  the  parochial  clergy. 

Bishops  and  other  clergy  have  long  seen  the 
necessity  of  utilizing  lay  agency,  if  the  Church  is 
to  do  her  work  in  this  country.  This  is  well  voiced 
in  the  words  of  the  Bishop  of  Long  Island,  who, 


THE  LA  YMAN  AND  HIS   WORK.  \  3 

writing  in  1887,  says:  "The  urgency  for  Church 
extension,  and  for  work  of  every  kind  necessarily 
preliminary  to  such  extension,  in  view  of  their  al- 
ready overtasked  energies  it  is  in  vain  to  look  to 
the  clergy  to  perform.  .  .  .  There  is  one  hope,  the 
diffused  and  latent  priesthood  of  the  baptized  lay 
members  of  the  Church.  I  am  persuaded  that  the 
Church  can  have  all  the  help  she  needs  from  her 
laity,  if  she  will  not  only  ask  for  it,  but  formally 
open  the  ways.  The  feeling,  as  I  have  found  it, 
largely  prevailing  among  our  earnest  laymen,  is 
one  of  desire,  not  only  for  work,  but  as  well  for 
work  that  can  be  done  by  method  and  under 
authority." 

The  following  chapters  are  written  in  the  hope 
that  they  may  assist  in  "  opening  up  the  ways," 
and  be  helpful  in  suggesting  "  work  that  can  be 
done  by  method  and  under  authority." 

The  Church  in  this  land  has  now  her  day  of 
opportunity.  All  Churchmen  believe  that.  But 
to  take  advantage  of  it,  there  must  not  be  a  mere 
rest  in  the  satisfaction  of  her  rich  heritage,  nor  a 
mere  pride  in  her  apostolic  lineage.  Her  sons 
must  go  to  work.  Acting  under  Title  I.,  Canon  12, 
there  is  abundant  scope  for  development  of  system 
in  the  use  of  Lay  Readers  and  Lay  Evangelists. 
From  every  parish  as  a  centre,  laymen,  prepared 
for  the  work,  should  carry  the  Gospel  of  the  King- 


14  LAY  READERS. 

dom  into  the  city,  the  suburbs,  and  the  country 
around.  It  can  be  done.  It  is  being  done  in 
places. 

In  the  general  breaking  away  from  the  narrow- 
ness of  sectism,  men  long,  though  they  know  it 
not,  for  the  breadth,  the  depth,  the  height,  of  the 
Catholic  and  Apostolic  Church  in  which  we  believe. 
But  few  will  ever  hear  of  it,  unless  the  laity  are 
used  to  carry  the  message  and  prepare  the  way. 

Out  of  a  heart  burdened  with  a  knowledge  of 
the  work,  and  the  impossibility  to  touch  the  greater 
part  of  it  with  the  clergy  alone,  the  Bishop  of 
Western  New  York  cries :  "  Without  lay  helpers, 
what  can  an  American  Bishop  do?" 

It  is  a  cry  which  will  find  its  echo  in  the  hearts 
of  Bishops  and  other  clergy  throughout  the  land. 
May  God  hasten  the  day  when  Laymen's  Leagues, 
like  that  at  Buffalo,  may  enable  the  good  Bishop 
mentioned,  and  others  all  over  the  land,  to  say : 
"  With  lay  helpers  behold  what  an  American 
Bishop,  by  God's  grace,  can  do." 


CHAPTER   II. 

THE   LAY   READER   IN   HISTORY. 

IT  is  proposed  in  the  following  chapters  to  treat 
of  the  use  of  Lay  Readers  in  work  for  the  exten- 
sion of  the  Kingdom  of  Jesus  Christ.  It  will  be 
well,  then,  to  consider  the  place  which  this  order 
of  men  has  occupied  in  the  history  of  the  Church. 
Let  it  be  borne  in  mind,  however,  that  history  is 
not  here  examined  for  the  mere  purpose  of  deter- 
mining the  use  to  be  made  of  Lay  Readers  in  the 
present  day.  What  the  Lambeth  Conference  of 
1888  stated  with  regard  to  the  "  Historic  Episco- 
pate "  may,  with  the  change  of  one  word,  be  taken 
as  the  key  in  considering  the  minor  order  of  Read- 
ers :  "  Locally  adapted  in  the  methods  of  its  work 
to  the  varying  needs  of  the  nations  and  peoples 
called  of  God  into  the  unity  of  His  Church." 

In  the  last  chapter  it  was  said  that  wherever 
there  were  ten  Jews  they  were  required  to  meet 
for  worship  on  the  Sabbath  day.  If  there  was  no 
synagogue,  they  assembled  by  the  sea  or  near 
some  stream,  as  St.  Paul  found  Lydia  and  others 
gathered  "  by  a  river-side  "  at  Philippi,1  "  where 

1  Acts  xvi.  13. 
15 


16  LA  Y  READERS. 

prayer  was  wont  to  be  made."  From  the  time 
that  Ezra  had  established  the  frequent  reading  of 
the  Law  in  public,  the  synagogue  system  had  de- 
veloped, until  in  the  time  of  the  Maccabees  the 
synagogue  was  the  centre  of  religious  life  wher- 
ever there  was  a  settlement  of  Jews.  It  filled  the 
need  which  devout  Jews  must  have  felt  for  public 
worship  and  instruction. 

At  the  synagogue  service,  the  Reader  was  a 
male  member  of  the  congregation  selected  for  the 
purpose.  The  address  or  exposition  of  the  Script- 
ure lesson  was  made  by  a  Priest  or  Levite,  if  one 
was  present ;  if  not,  by  a  layman  invited  by  the 
officers  of  the  assembly.1 

The  office  of  Reader  in  the  Christian  Church 
cannot  positively  be  found  mentioned  by  any  writer 
earlier  than  Tertullian  (A.D.  1 35-2 1 7).  Many  have 
thought  that  it  could  be  traced  to  the  custom  of 
the  synagogue,  and  probably  existed  in  the  Apos- 
tolic age. 

Justin  Martyr,  in  speaking  of  the  Sunday  ser- 
vice and  the  reading  from  the  "writings  of  the 
Apostles  and  Prophets,"  which  preceded  the  cele- 
bration of  the  Holy  Eucharist,  says :  "  When  the 
Reader  has  done,  the  Bishop  makes  a  sermon."2 
But  the  "  Reader  "  here  mentioned  may  have  been 

1  Geikie's  Life  of  Christ,  chapter  xiii. 

2  Apol.,  I.,  §  Ixxxvii. 


THE  LAY  READER  IN  HISTORY.  17 

a  Presbyter  or  Deacon.  There  is  nothing  in  the 
text  to  show  that  he  was  not.  However  this  may 
be,  Tertullian  mentions  the  office  of  Reader  (lector) 
as  distinct  from  that  of  Bishop,  Presbyter,  or  Dea- 
con.1 His  mention  implies,  certainly,  their  estab- 
lished use,  with  stated  duties,  in  his  time. 

The  Apostolic  Constitutions  (the  first  six  books 
of  which  were  probably  compiled  in  the  second 
century)  give  the  duties  of  the  Reader  as  follows : 
"  The  Reader  is  in  the  middle,  standing  upon  a 
high  place,  and  reads  the  Books  of  Moses,  of 
Judges,  of  Joshua,  and  of  Kings  and  Chronicles; 
and  in  addition  to  these  the  Books  of  Job  and  Sol- 
omon, and  the  sixteen  prophetical  books.  The  two 
Lessons  having  been  read  aloud,  some  one  sings 
the  Psalms  of  David,  and  the  people  sing  softly 
the  antiphones,  and  afterwards  our  own  Acts  are 
recited  and  the  Epistles  of  Paul  our  fellow-laborer, 
which  he  sent  to  the  Churches  under  the  guid- 
ance of  the  Holy  Spirit.  After  these  things  the 
Deacon  or  the  Presbyter  reads  the  Gospel."'  St. 
Cyprian  (martyred  A.D.  258)  frequently  writes  of 
Readers,  and  of  their  "  ordination  "  to  that  office. 
In  his  time  they  were  sometimes  called  "teachers 
of  the  hearers"  (doctores  audientiuni)?  This  title 
would  imply  that  they  were  used  as  catechists,  in- 

l  De  Praecript.  Haer.,  c.  41.  2  Const.  Ap,,  II.,  57- 

3  Eps.  24  and  33. 


1 8  LAY  READERS. 

structing  those  who  were  preparing  for  Holy  Bap- 
tism, for  the  term  "  andicntium  "  was  applied  to 
one  class  of  catechumens.  St.  Cyprian  states  that 
the  office  of  Reader  was  often  an  introduction  to 
the  higher  orders  of  the  Church.  The  age  which 
it  was  generally  considered  necessary  one  should 
have  reached  before  he  was  permitted  to  exercise 
this  office  was  eighteen  years.  There  are  instances 
recorded,  however,  when  Readers  were  much 
younger.  This  was  especially  the  case  with  youths 
of  high  rank,  among  whom  it  appears  to  have  been 
a  favorite  office.  Socrates,  the  historian,  tells  how 
Julian  (the  Apostate)  became  a  Reader  in  his  boy- 
hood, that  he  might  deceive  his  cousin  Constantino 
as  to  his  belief.  In  the  Eastern  Church  Readers 
were  set  apart  by  the  imposition  of  hands.  In 
the  Western  Church  they  were  commissioned  by 
a  form  such  as  this :  "  Take  thou  this  Book,  be 
thou  a  Reader  of  the  Word  of  God,  which  office 
if  thou  fulfil  faithfully,  thou  shalt  have  part  with 
those  that  minister  in  the  Word  of  God."  They 
were  not  permitted  to  read  at  the  altar,  but  at  the 
lecturn  (pulpitum).  They  were  not  to  read  the 
Epistle  or  the  Gospel  when  they  were  a  part  of 
the  office  of  Holy  Communion.  They  were  then 
read  by  a  Deacon.1 

The  Readers  rose  to  greater  importance  after 

1  Bingham's  Antiquities. 


THE  LAY  READER  IN  HISTORY.  19 

the  year  A.D.  313.  At  this  time  the  Council  of 
Neo-caesarea  passed  a  canon  which  limited  the 
number  of  Deacons  in  any  city  to  seven.  Here- 
tofore the  number  had  varied.  From  this  time 
the  diaconate  became  what  it  has  remained  ever 
since,  a  mere  stepping-stone  to  the  priesthood. 
As  Deacons  became  scarce  their  places  were 
largely  filled  by  Readers,  who  performed  all  the 
duties  belonging  to  the  diaconate  except  baptizing 
and  administering  the  cup  in  the  Holy  Communion. 
Later  on,  the  ecclesiastical  order  of  Sub- Deacon 
was  created,  and  this,  in  the  Western  Church,  sup- 
planted the  office  of  Reader,  although  the  latter 
did  not  become  extinct. 

The  Reader  in  the  Church  of  England. 

When  the  Church  of  England  was  in  process  of 
reformation,  provision  was  made  to  continue  the 
office  of  Reader.  An  act  of  Parliament  was  passed 
which  authorized  the  Bishops  to  prepare  an  Ordinal 
for  making  Priests  and  Deacons  and  "  other  Min- 
isters." (Act  of  the  3  and  4  Edward  VI.,  c.  12.) 
These  last  words  referred  to  Readers,  as  is  shown 
by  the  Ordinal  which  was  prepared,  for  in  it  there 
is  an  office  for  the  "  Admission  of  Readers."  At 
a  Convocation  held  at  Lambeth  early  in  1559 
there  were  drawn  up :  "  Injunctions  to  be  con- 


20  LAY  READERS. 

fessed  and  subscribed  by  those  that  were  to  be 
admitted  Readers."  In  this  document  their  duties 
are  defined  as,  "  Reading  the  service  of  the  day, 
Litany,  and  Homilies."  They  are  prohibited  from 
administering  Baptism  or  the  Holy  Communion, 
and  from  preaching  or  marrying.1 

Immediate  action  was  taken  by  Archbishop 
Parker,  who,  on  January  7th  of  the  next  year, 
issued  a  Commission  to  the  Bishop  of  Bangor  to 
hold  an  ordination  at  Bow  Church,  London.  On 
this  occasion  "  five  Readers  "  were  "  ordained,"  in 
company  with  five  Deacons.2 

In  April,  1661,  a  Convocation  was  held  at  Lam- 
beth, and  the  "  Injunctions  "  of  1559  were  ratified. 
It  was  at  this  time  determined  that  Readers  should 
be  appointed  by  the  Bishops,  and  that  those  who 
were  admitted  to  the  office  should  receive  letters 
certifying  their  admission.  This  Convocation  also 
increased  their  powers,  giving  them  permission  to 
say  the  services  of  the  Burial  of  the  Dead  and  the 
Churching  of  Women.3  This  permission  would 
seem  to  be  necessary,  when  it  is  learned  from 
Burn's  Ecclesiastical  Laiv  that :  "  It  was  usual  in 
England  to  admit  Readers  to  officiate  in  churches 
or  chapels  where  the  endowment  was  small,  to 

1  Strype's  Annals  of  the  Reformation,  vol.  i.,  p.  275. 
-  Ibid,  i  p.  129,  and  his  Life  of  Parker,  vol.  i.,  p.  129. 
3  Cardwell's  Annals,  vol.  i.,  pp.  264-69. 


THE  LAY  READER  IN  HISTORY.  21 

the  end  that  Divine  Service  in  such  places  might 
not  be  altogether  neglected." 

In  order  that  the  office  of  Reader  should  be 
made  permanent,  an  act  of  Parliament  was  passed 
in  1602,  which  made  perpetual  the  statute  of  Ed- 
ward VI.  mentioned  above,  (i  James,  c.  25.) 

During  the  Commonwealth  none  were  of  course 
appointed,  and  after  the  Restoration  their  office 
gradually  became  obsolete.  The  last  Diocese  in 
which  they  were  licensed  was  in  Sodor  and  Man, 
under  Bishop  Wilson. 

From  his  decease,  in  1775,  the  office  was  un- 
known in  England  until  it  was  revived  in  1866  by 
Convocation. 

For  some  years  before  the  date  last  named  in 
the  paragraph  above,  the  need  of  lay  help  had 
been  felt.  In  1864,  when  the  Bishop  of  London's 
Fund  was  started,  it  was  suggested  that  the  regu- 
lar assistance  of  six  hundred  additional  lay  agents, 
specially  appointed  as  Readers,  was  required  in 
London  alone,  to  give  efficiency  to  the  work  of 
the  clergy.  On  May  6,  1866,  the  Lower  House 
of  Convocation  passed  a  resolution  expressing  the 
prevailing  opinion.  It  stated  :  "  That  the  spiritual 
wants  of  the  Church  would  be  most  effectually  met 
by  the  constitution  of  the  office  of  Sub-Deacon, 
or  Reader,  as  an  auxiliary  to  the  sacred  Ministry 
of  the  Church." 


22  LAY  READERS. 

On  Ascension  Day  of  the  same  year  the  Bishops 
of  both  provinces  met  at  Lambeth,  and  after  care- 
fully considering  the  matter,  passed  resolutions 
sanctioning  and  encouraging  the  employment  of 
duly  appointed  Lay  Readers.  They  also  set  forth 
a  form  for  their  admission,  which  closely  followed 
that  long  used  in  the  Western  Church. 

Archbishop  Tait,  writing  in  1881,  speaks  of  what 
had  been  done  under  the  action  of  Convocation, 
notably  in  London.  "What  is  now  needed,"  he 
writes,  "  in  my  opinion,  is,  that  throughout  every 
diocese  in  England  the  resolutions  of  1866  should 
be  vigorously  acted  on,  and  that  laymen  should 
be  set  apart  to  assist  the  clergy."  Efforts  in  this 
direction,  he  urges,  should  be  "  extended,  organ- 
ized, and  formally  incorporated  writh  our  regular 
Church  system,  under  the  express  authority  of  the 
heads  of  the  Church." 

Under  the  resolutions  of  1866  Readers  were  per- 
mitted to  exercise  their  office  in  "  unconsecrated 
buildings  and  in  the  open  air."  In  consecrated 
buildings  they  could  only  render  assistance  by 
reading  the  Lessons  for  the  day.  In  order  to  in- 
crease their  usefulness,  the  Upper  House  of  Con- 
vocation in  1884  agreed  "  that  they  should  conduct 
such  services  in  consecrated  buildings  as  should  be 
approved  by  the  Bishop,  not  being  the  appointed 
service  for  the  day,  and  also  to  publicly  catechise." 


THE  LAY  READER  IN  HISTORY.  23 

The  Lower  House,  by  a  majority  of  six,  rejected 
this,  as,  in  their  opinion,  contrary  to  the  law  of 
the  land. 

It  has  since  been  shown  by  lawyers  that  this 
supposition  was  not  correct,  because  no  act  of 
Parliament  had  ever  been  passed  repealing  the 
first  Act  of  Uniformity  (2  and  3  Edward  VI.,  c.  i), 
which  has  the  words :  "  It  shall  be  lawful  for  all 
men  in  churches  and  chapels,  etc.,  to  use  openly 
any  psalm  or  prayer  taken  out  of  the  Bible  at 
any  due  time,  not  letting  or  omitting  thereby  the 
service  or  any  part  mentioned  in  the  Prayer  Book." 
The  legal  right  of  the  laity  to  use  consecrated 
buildings  for  devotional  purposes  is  thus  evident, 
consequently  those  in  minor  orders  can  so  use 
them. 

Acting  on  this  legal  right,  the  Readers'  Board 
of  the  Diocese  of  London,  a  body  appointed  by 
the  Bishop  "  to  supervise  all  matters  connected 
with  Readers  in  the  Diocese,"  drew  up  regula- 
tions in  April,  1890,  which  permitted  "Diocesan 
Readers  ...  to  conduct  such  extra  services  in 
consecrated  buildings  as  the  Incumbent  may  wish, 
and  as  the  Bishop  may  approve." 

In  April  of  the  next  year  further  instructions 
were  issued,  which  defined  what  Diocesan  Readers 
could  do  in  consecrated  buildings :  "  The  Bishop 
approves  of  the  use  by  them  at  such  extra  ser- 


24  LAY  READERS. 

vices,  on  Sundays  or  week-days,  of  any  portions 
of  the  Bible  and  any  parts  of  the  Prayer  Book, 
except  those  parts  which  can  only  be  properly 
used  in  church  by  a  Priest,  provided  always  that 
such  extra  services  shall  not  be  given  in  place  of 
the  regular  services  for  Matins  and  Evensong ;  the 
Bishop  further  approves  of  Diocesan  Readers  giv- 
ing addresses  and  expositions  of  Holy  Scripture, 
and  catechising  at  the  extra  services." 

The  term  used  above,  "  Diocesan  Reader,"  is  in 
distinction  from  "  Parochial  Reader."  The  former, 
in  the  Diocese  of  London,  receives  a  permanent 
commission,  revocable  by  the  Bishop,  with  per- 
mission to  work  in  any  parish  in  the  Diocese  at 
the  request  of  the  Incumbent.  The  latter  receives 
a  commission  to  conduct  services  only  in  the  par- 
ish to  which  he  is  licensed,  which  commission  be- 
comes void  at  the  death,  or  on  the  removal,  of  the 
Incumbent. 

In  the  Official  Year  Book  of  the  Church  of  Eng- 
land for  1893,  over  1500  Readers  are  reported  as 
holding  commissions  in  31  Dioceses.  In  the  dis- 
cussions in  Convocation  as  to  their  training,  the 
Year  Book  says :  "  There  are  indications  of  a  full 
understanding  of  the  importance  of  lay  agency, 
and  a  readiness  to  give  it  a  permanent  and  official 
status  in  the  Church,  such  as  it  may  rightly  claim 
and  possess  for  its  success."  In  the  reports  of 


THE  LAY  READER  IN  HISTORY.  2$ 

the  78  Indian,  Colonial,  and  Missionary  Dioceses, 
there  are  19  which  make  no  report  of  Readers. 
In  the  59  reporting,  there  are  1137  Readers  who 
are  paid,  2159  whose  services  are  voluntary,  and 
48 1  part  paid  and  part  voluntary,  giving  a  total  of 
3777  Readers.  (Year  Book,  1893.)  The  Diocese 
of  Melbourne,  Australia,  has  more  licensed  Read- 
ers than  any  other  in  the  Anglican  Communion. 
It  reports  for  1893,  56  paid  Readers  and  238  vol- 
untary. The  Diocese  of  London  reports  233. 

In  addition  to  those  who  hold  commissions  from 
their  Bishops,  there  are  those  who  exercise  the 
functions  of  Readers  without  holding  licenses. 
This  fact  detracts  from  the  value  and  importance 
of  the  office,  and  Readers  representing  fifteen  Eng- 
lish Dioceses  respectfully  protested  against  it  in 
1888,  suggesting  that  each  Bishop  should  enforce 
the  resolutions  of  Convocation. 

The  Reader  in  Scotland. 

It  is  interesting  to  know  that  three  years  before 
the  action  of  the  Convocation  at  Lambeth  in  1 866, 
the  General  Synod  in  Scotland  had  passed  a  Canon 
in  regard  to  Readers.  In  1863  the  Bishops  were 
empowered  to  appoint  Lay  Readers,  who  should 
be  permitted  "  to  read  Holy  Scripture  and  to  con- 
duct the  ordinary  services  of  the  Church."  Under 


26  LAY  READERS. 

this  Canon,  on  January  29,  1865,  Lord  Rollo  \vas 
made  a  Lay  Reader  by  the  Bishop  of  St.  Andrew's. 
The  candidate  knelt  at  the  altar  rail,  and  the 
Bishop  delivered  the  Bible  into  his  hands,  saying  : 
"  Take  thou  authority  to  read  the  Common  Prayer 
and  Holy  Scripture  in  the  congregation  of  God's 
people  assembled  for  worship,  and  in  this  and  all 
thy  works,  begun,  continued,  and  ended  in  Him, 
may  the  blessing  of  God  Almighty,  the  Father, 
the  Son,  and  the  Holy  Ghost,  be  upon  thee  and 
remain  with  thee  forever.  Amen." 

The  number  of  Readers  in  Scotland  is  not  re- 
ported in  the  Year  Book,  and  an  attempt  to  pro- 
cure it  by  correspondence  failed. 


CHAPTER   III. 

UNORGANIZED   WORK   OF   LAY    READERS   IN 
THE   UNITED    STATES. 

IN  the  last  chapter  there  was  traced  the  history 
of  Readers  as  a  minor  order  in  the  Church  of 
England.  But  besides  the  order  of  Readers,  there 
appears  always  to  have  been  the  custom,  which 
might  be  called  a  part  of  the  common  law  of  the 
Church,  that  in  case  of  emergency  or  necessity  fit 
laymen  could  read  the  ordinary  services  of  the 
Church  in  the  congregation.  In  fact,  the  rule  of 
the  synagogue,  "  first  a  Priest,  then  a  Levite,  then 
a  layman,"  seems  to  have  gone  over  in  spirit  into 
the  Christian  Church. 

In  England,  expressed  in  words  it  was  as  fol- 
lows :  "  In  churches  destitute  of  a  minister,  or  at 
times  when  he  is  absent  from  his  parish,  or  pre- 
vented from  officiating  by  sickness,  etc.,  the  War- 
den, or  a  Vestryman,  or  other  fit  person  from 
among  the  laity,  may  read  the  public  service  and 
a  printed  sermon  in  his  stead."1 

The  principle  underlying  this  is  the  priesthood 

l  Bingham. 
27 


28  LAY  HEADERS. 

of  the  head  of  a  family.  It  is  the  right  and  the 
duty  of  the  head  of  a  household  to  lead  its  mem- 
bers in  devotions  when  they  gather  for  common 
prayer.  If  two  or  more  families  are  together, 
then  the  head  of  one  would  lead  the  worship  of 
the  families.  There  might  be  friends  and  neigh- 
bors present.  It  would  then  in  a  way  cease  to  be 
the  worship  of  a  family :  it  would  be  a  small  con- 
gregation of  Christian  people  assembled  for  com- 
mon prayer.  If  a  Priest  or  a  Deacon  were  pres- 
ent, he  would  naturally  lead  the  worship.  If  there 
were  none  such  present,  then  it  would  be  the  rec- 
ognized right  of  any  man,  selected  by  the  others, 
to  act  as  Reader,  using  the  Book  of  Common 
Prayer,  omitting,  of  course,  those  portions  which 
can  be  said  by  the  Priest  alone. 

All  over  this  land,  among  scattered  families 
and  in  small  communities,  the  above  has  been  the 
practice  among  Churchmen,  as  it  is  to-day.  There 
have  always  been  laymen  acting  as  Readers,  upon 
whom  necessity  has  thrust  the  office.  The  head 
of  a  family  has  had  a  "  Church  in  the  house," 
beginning  with  his  own,  and  gradually  including 
friends  and  neighbors,  who  followed  the  "  old 
paths."  The  work  of  such  men  has  often  been 
the  means  of  keeping  alive  in  the  hearts  of  scat- 
tered Church  folk  love  and  loyalty  to  their  Spirit- 
ual Mother.  Hundreds  of  parishes  and  missions 


UNORGANIZED  WORK  OF  LA  Y  READERS.     29 

owe  their  foundation  to  just  such  work,  for  the 
Reader  instinctively,  as  a  Churchman,  has  com- 
municated the  knowledge  of  his  efforts  as  soon  as 
possible  to  the  nearest  clergyman,  or  to  the  Bishop, 
and  the  work  has  then  received  the  tacit  or  ex- 
pressed sanction  of  those  in  authority. 

In  the  American  Colonies  there  is  abundant  evi- 
dence to  show  that  Churchmen  read  service  for 
their  own  households  or  for  collected  families,  and 
that  where  there  were  many  they  chose  one  among 
themselves  to  act  as  Reader. 

In  the  earliest  days  of  Jamestown,  Va.,  when 
death  took  away  the  faithful  Priest,  the  Rev.  Rob- 
ert Hunt,  the  colonists  selected  one  of  their  num- 
ber, who  read  the  daily  prayers,  with  a  sermon  on 
Sundays.  This  was  continued  until  a  clergyman 
was  sent  from  England. 

When  John  Morton  settled  at  Quincy,  Mass.,  in 
1623,  he  attempted  to  keep  up  the  style  of  an 
English  squire.  He  gathered  his  family  and  his 
thirty  servants  for  daily  prayers,  on  Sunday  was 
their  Reader,  and  Christmas  day  was  celebrated 
with  great  festivity.  But  such  doings  could  not 
be  tolerated  by  the  Puritans,  and  so  John  Endi- 
cott,  of  Boston,  visited  him,  and  the  result  was 
that  Morton  was  fined  for  "  ungodly  speech." 

Refusing  to  pay,  he  was  imprisoned  and  then 
sent  back  to  England,  his  offences  being  stated  as 


30  LAY  READERS. 

two :  being  of  a  gay  humor,  and  using  the  Book  of 
Common  Prayer.  Poor  Morton  wrote  an  account 
of  his  treatment,  stating,  among  other  things,  that 
there  were  to  be  found  in  New  England  "  two  sets 
of  people,  Christians  and  heathens,  and  these  last 
more  friendly  and  full  of  humanity."  When  he 
returned  to  settle  his  estate  he  was  imprisoned. 
Broken  in  health  and  spirits  by  such  discipline,  he 
died  shortly  afterwards.1 

In  Salem  two  brothers,  named  Brown,  who  de- 
clined as  far  as  they  were  concerned  to  deny  by 
their  actions  the  declaration  of  the  original  com- 
pany that  they  "  were  not  Separatists  from  the 
Church  of  England,"  were  accustomed  to  gather 
their  household  for  the  daily  prayers.  When  they 
ventured  to  read  the  Book  of  Common  Prayer  in 
a  company  of  a  few  friends  and  neighbors  who 
began  to  meet  with  them,  Mr.  Endicott  had  them 
appear  before  him  and  the  "  ministers  "  to  answer 
for  their  offence.  The  brothers  defended  them- 
selves too  ably.  They  reminded  their  judges  of 
the  declaration  made  so  short  a  time  before,  that 
they  had  no  idea  of  separating  from  the  Church 
of  England.  They  said  that  as  the  Prayer  Book 
was  the  Word  of  God  or  the  words  of  godly  men, 
it  could  not  be  called  corrupt.  But  the  result 
was,  they  were  told  that  "  New  England  was  no 

1  McConnell's  History  of  the  American  Episcopal  Church,  p.  37. 


UNORGANIZED  WORK  OF  LA  Y  READERS.     3 1 

place  for  such  as  they,"  and  they  were  ordered  to 
return  to  England,  losing  their  share  in  the  colonial 
venture.1 

In  New  York,  Colonel  Heathcote,  one  of  the 
founders  of  Trinity  parish  (1697),  issued  orders  to 
the  militia,  over  which  he  had  command,  requir- 
ing the  captains  to  read  to  their  men  his  orders 
in  regard  to  keeping  Sunday :  "  That  in  case  they 
would  not  agree  among  themselves  to  appoint  Lay 
Readers,  and  observe  Sunday  as  best  they  could, 
he  would  call  them  under  arms  and  make  them 
spend  the  day  in  drill."  He  took  this  course  to 
correct  the  manner  in  which  the  Lord's  Day  was 
passed  in  New  York.2 

In  Philadelphia,  in  1680,  George  Keith,  a  con- 
vert from  the  Society  of  Friends,  gathered  people 
together  and  served  them  as  Reader  until  a  clergy- 
man was  sent  from  England  who  organized  this 
congregation,  and  founded  Christ  Church.3  Keith 
himself  went  to  England,  received  Holy  Orders, 
and  returned  as  one  of  the  first  missionaries  of  the 
Society  for  the  Propagation  of  the  Gospel. 

The  need  of  more  clergy  in  Maryland  and  Vir- 
ginia led  to  the  employment  of  Lay  Readers  in 
those  colonies. 

1  McConnell's  History,  p.  38. 

2  Van  Antwerp's  Church  History,  vol.  in.,  p.  328. 
3/4/V/.,  p.  333. 


32  LAY  READERS. 

In  1702  there  received  the  royal  assent  a  law 
passed  by  the  Assembly  of  Maryland  in  regard  to 
this  matter.  It  provided  that  "  a  sober  and  dis- 
creet person  might  serve  as  Lay  Reader,  in  the 
case  of  there  being  no  incumbent,  who  should  be 
approved  by  the  Ordinary,  and  to  whose  use  a 
portion  of  the  ministerial  tobacco  might  be  ap- 
plied." The  licensed  Lay  Reader,  on  taking  oaths, 
was  permitted  to  "  read  Divine  Service,  Homilies, 
and  such  other  good  authors  of  practical  divinity 
as  shall  be  appointed."1 

It  appears  that  this  permission  led  to  abuses  in 
the  Church.  This  is  shown  by  the  condition  of 
Virginia  in  regard  to. clergy.  In  a  letter  written 
by  Morgan  Godwyn,  of  Christ  Church,  Oxford, 
who  had  spent  some  years  in  Virginia,  are  the 
words :  "  There  being  no  law  obliging  the  Vestries 
to  any  more  than  procure  a  Lay  Reader  (to  be 
obtained  at  a  very  moderate  rate),  they  either  re- 
solve to  have  no  clergy  at  all,  or  reduce  them  to 
their  own  terms,  pay  them  what  they  please,  and 
discard  them  when  they  please.  .  .  .  Two  thirds  of 
the  preachers  are  made  up  of  Readers,  lay  Priests 
of  the  Vestries'  ordination,  and  are  both  the  shame 
and  the  grief  of  the  rightly  ordained  clergy." 

1  Bishop   Perry's  History  of  the  American  Episcopal  Church, 
vol.  i.,  pp.  143,  144. 

2  Ibid.t  p.  240. 


UNORGANIZED  WORK  OF  LAY  READERS.     33 

This  shows  the  necessity  of  the  language  of  the 
present  Canon  regulating  Lay  Readers :  "  But  such 
license  shall  not  be  granted  for  conducting  the  ser- 
vice in  a  congregation  without  a  minister,  which 
is  able,  and  has  had  reasonable  opportunity,  to 
secure  the  services  of  an  ordained  minister."1 

In  1743  the  people  of  New  Milford  and  New 
Fairfield,  Conn.,  met  together  on  Sundays,  and 
one  of  their  number  read  some  parts  of  the  Book 
of  Common  Prayer  and  a  sermon ;  but  "  the  Inde- 
pendents, to  suppress  this  design  in  its  infancy, 
prosecuted  and  fined  them  for  it."2 

In  the  history  of  the  Church  in  the  United 
States  there  are  two  general  periods  of  Readers' 
work.  The  first  is  what  may  be  called  the  period 
of  desultory,  individual  action.  It  was  the  time 
during  which  laymen  often  took  the  office  upon 
themselves,  or  when  a  clergyman  called  upon  ahy 
man  he  judged  fit  to  read  the  service.  The  second 
period  is  that  of  action  under  Canon  law  and 
under  written  license  from  the  Bishop. 

The  writer  knows  from  Churchmen  now  living, 
that  in  the  first  part  of  this  century  the  gen- 
eral custom  was  such  as  is  outlined  in  a  letter  to 

1  This  clause  was  inserted  in  1883.     The  employment  of  theo- 
logical students  by  congregations  able  to  support  a  clergyman  led 
to  its  enactment. 

2  Bishop  Perry's  History,  vol.  i.,  p.  298. 


34  LA  Y  READERS. 

him  from  an  aged  clergyman  of  the  Diocese  of 
Maryland.  He  says :  "  Fifty  years  ago  the  clergy 
called  upon  any  fit  man,  sober-minded,  with  proper 
gifts,  to  conduct  services  in  places  where  people 
could  be  gathered  together  to  worship  God  accord- 
ing to  the  Book  of  Common  Prayer.  Before  I 
became  a  candidate  for  Holy  Orders,  I  frequently 
read  service  at  the  request  of  different  clergymen, 
and  I  never  was  a  licensed  Lay  Reader." 

One  example  will  illustrate  the  custom  in  regard 
to  Readers  in  small  towns  and  villages.  In  1811 
William  Osborn,  in  company  with  other  Connect- 
icut Churchmen,  settled  near  Paris,  in  what  is  now 
the  Diocese  of  Central  New  York.  The  parish 
organized  at  that  point  is  the  oldest  within  the 
present  Diocese.  When  a  boy,  John  Osborn,  the 
son  of  William,  often  heard  old  men  say,  with 
pride,  that  never  since  the  church  was  built  had 
the  service  on  Sunday  been  omitted.  In  1844, 
when  the  congregation  assembled  one  day,  there 
arose  an  emergency,  owing  to  the  unexpected  ab- 
sence of  the  clergyman.  On  that  Sunday  there 
was  no  one  present  in  the  church  who  had  ever 
read  the  service  in  public.  The  Vestrymen  asked 
one  after  another  to  act  as  Reader,  but  no  one  was 
willing  to  undertake  the  office.  John  Osborn,  our 
informant,  then  sixteen  years  of  age,  heard  an  old 
man  say  sadly,  that  if  they  went  to  their  homes 


UNORGANIZED  WORK  OF  LAY  READERS.     35 

without  the  prayers,  it  would  be  the  first  time  it 
had  ever  occurred  in  the  parish.  The  thought  of 
this  touched  the  heart  of  the  boy  so  deeply  that 
he  offered  to  read  the  service  himself,  if  the  rest 
thought  he  could  do  it  His  seniors  encouraged 
him  to  try,  and  young  Osborn  read  the  Morning 
Prayer  and  Litany.  For  forty  years  after  that,  as 
occasion  demanded,  he  performed  the  functions  of 
a  Reader  in  that  parish  and  neighborhood. 

From  the  Atlantic  to  the  Pacific,  before  the  day 
of  systematic  lay  effort,  Readers  founded  parishes, 
kept  churches  open,  and  as  pioneers  prepared  the 
way  for  the  coming  of  a  Priest.  Here  are  a  few 
illustrations.  Bishop  Tuttle,  in  a  letter  to  the 
writer,  says :  "  The  church  of  my  native  town, 
Windham,  N.  Y.,  was  started  by  Samuel  Gunn, 
a  famous  Lay  Reader  of  the  early  part  of  this 
century."  One  of  the  strongest  parishes  in  Mis- 
souri, Grace,  at  Kirkwood,  "  was  begun  and  nur- 
tured and  ministered  to,  until  its  building  was 
erected,  by  Harry  I.  Bodley,  a  Lay  Reader." 

At  Robin's  Nest,  111.,  in  Bishop  Chase's  day,  a 
Lay  Reader  read  the  service  and  sermons  for  years 
at  a  time.  When  Bishop  Tuttle  was  sent  to  the 
Territories  of  the  Rocky  Mountains  he  found  men 
who  had  been  acting  as  Readers.  In  the  letter 
from  which  an  extract  was  quoted  above,  he  gives 
a  picture  of  lay  work,  its  difficulties,  failures,  and 


36  LA  Y  READERS. 

successes,  as  it  has  been  known  in  a  measure  all 
over  the  West:  "  In  the  early  days,  in  the  mining 
regions  of  Montana  and  Idaho,  the  men  fit  for  Lay 
Readers  intellectually  were  not  fit  in  character; 
and  those  fit  in  character  were  not  competent  in 
elocution  and  education.  In  Virginia  City,  Mont, 

a  clever  Englishman, by  name,  attempted  to 

serve  as  Lay  Reader  before  I  reached  the  Terri- 
tory (1867).  But  it  was  known  that  he  drank 
overmuch,  and  after  holding  services  half  a  dozen 
times,  they  ceased.  Still,  his  were  the  first  ser- 
vices of  the  Prayer  Book  held  in  Montana,  save 
that  here  and  there  in  every  mining  camp  I  found 
that  from  the  first  some  one  had  brought  along  a 
Prayer  Book  in  his  gripsack,  and  that  when  a  death 
occurred  he  was  called  upon  to  read  the  Burial 
Service.  This  was  so  much  the  custom  as  in  a 
striking  way  to  prepare  the  path  for  the  coming 
of  our  regular  services. 

"  After  reaching  Virginia  City,  I  appointed  the 
teacher  of  the  day-school,  who  was  a  Baptist,  to 
act  as  Lay  Reader,  to  keep  up  the  services  until  I 
could  secure  a  pastor  for  them,  or  return  myself 
to  take  charge.  But  after  a  few  Sundays  of  trial 
almost  no  one  came,  and  he  gave  up. 

"  In  two  places  in  Utah  (Plain  City  and  Layton), 
where  a  clergyman  came  to  visit  once  a  month, 
two  Englishmen  acted  as  excellent  and  efficient 


UNORGANIZED  WORK  OF  LAY  READERS.     37 

Lay  Readers,  holding  services  constantly.  There 
were  godly  men  also  who  kept  up  Sunday-schools 
in  places,  who,  because  of  their  timidity,  I  could 
not  prevail  upon  to  hold  lay  services  for  adults. 
In  Silver  City,  Ida.,  a  Mr.  George  Voss,  a  Cana- 
dian Churchman,  a  carpenter,  kept  up  a  flourish- 
ing Sunday-school,  when  no  minister  of  any  sort 
lived  in  the  place,  and  my  yearly  visit  was  all  he 
had  to  guide  him." 

The  period  of  individual  action  began  to  close 
in  1871,  when  the  first  Canon  was  passed  in  regard 
to  licensing  Lay  Readers  other  than  candidates 
for  Holy  Orders.  The  Canon  was  made  necessary 
by  the  increasing  use  of  laymen  in  active  work 
for  the  Church,  and  the  knowledge  that  this  should 
be  done  under  proper  regulations.  Both  the  clergy 
and  laity  began  to  have  views  in  regard  to  lay 
effort,  which  had  previously  not  been  held  in  any 
large  degree. 

This  can  be  shown  in  the  words  of  a  well-known 
layman,  William  Cornwall,  of  Louisville,  Ky.  In 
a  letter  before  us  he  writes:  "  From  1858  to  1867, 
in  carrying  a  Bible-class  at  Christ  Church  through 
the  Lessons,  Epistles,  and  Gospels,  I  came  to  the 
conclusion  that  the  destitute  regions  of  the  United 
States  could  only  be  taught  the  true  faith  by 
the  use  of  Catechists,  Readers,  and  Teachers  and 
Exhorters.  To  carry  this  into  effect,  I  began 


38  LAY  READERS. 

work  in  this  county  eight  miles  by  road  from  my 
home."  From  1867  Mr.  Cornwall  has  continu- 
ously for  twenty-six  years  served  that  mission. 
The  population  has  changed,  German  Roman 
Catholics  have  taken  the  place  of  American  farm- 
ers, but  still,  although  seventy-nine  years  of  age, 
he  holds  service  regularly  in  St.  James's  Mission 
with  its  eighteen  communicants.  He  says :  "  I  will 
continue  my  testimony  to  the  American  people, 
that  with  the  Prayer  Book  and  lay  work  properly 
guided,  there  is  ample  provision  to  teach  and  to 
save  this  people.  The  clergy  will  be  found  near 
the  Lay  Reader,  willing  and  joyful  to  administer 
the  Holy  Sacraments.  The  superficial  ecstasies 
of  our  day  ought  to  be  replaced  and  superseded 
by  the  sublime  paragraphs  of  the  Catechism  :  What 
is  thy  duty  to  God?  What  is  thy  duty  towards 
thy  neighbor?" 

The  work  done  by  Lay  Readers,  during  the 
greater  part  of  this  century,  although  most  of  it 
was  under  some  clergyman  or  had  some  recogni- 
tion from  the  Bishop,  was  not  always  under  super- 
vision, or  even  expressed  authority. 

Since  1871  this  has  rapidly  changed.  There  has 
developed  careful  system  in  the  issuing  of  licenses. 
The  tendency  both  of  legislation  and  practice  has 
been  to  make  the  office  of  Reader  one  upon  which 
value  is  placed  by  those  who  hold  commissions, 


UNORGANIZED  WORK  OF  LAY  READERS.     39 

and  to  increase  the  estimation  in  which  the  congre- 
gations hold  their  services.  As  in  England,  Read- 
ers are  in  fact  more  and  more  looked  upon  as  con- 
stituting a  minor  order  in  the  Church.  There  is 
less  disposition  for  a  layman  to  take  this  office 
upon  himself,  or  for  a  parish  Priest  to  set  any  suit- 
able man  to  work,  without  first  securing  for  him 
a  license  from  the  Bishop.  With  this,  the  useful- 
ness of  the  Reader  and  the  estimation  in  which 
his  office  is  held  have  increased,  and  method  and 
organization  have  made  his  services  more  valu- 
able. To  understand  how  this  has  come  about,  it 
will  be  necessary  to  know  what  the  legislation  of 
the  American  Church  has  been  with  reference  to 
Lay  Readers 


CHAPTER    IV. 

LEGISLATION  IN  THE  AMERICAN  CHURCH   CON- 
CERNING  LAY   READERS. 

THE  writer  is  indebted  to  the  Rev.  William  J. 
Seabury,  D.D.,  Professor  of  Ecclesiastical  Polity 
and  Law  in  the  General  Theological  Seminary, 
New  York,  for  much  of  this  chapter,  which  relates 
to  the  Canons  and  their  changes. 

In  1804  the  Journal  of  the  Church  Convention 
states  that :  "  A  proposed  Canon  concerning  Lay 
Readers  was  adopted  and  sent  to  the  House  of 
Bishops,  who  returned  it  with  their  concurrence." 
This  Canon  was  as  follows : 

CANON   X. 

RESPECTING   LAY    READERS. 

No  Candidate  for  Holy  Orders  shall  take  upon  him 
to  perform  devotional  service  in  any  Church,  but  by 
the  permission  of  the  Bishop  or  Ecclesiastical  Authority 
of  the  State  in  which  said  Candidate  may  wish  to  per- 
form such  service.  And  it  shall  be  the  duty  of  the 
Bishop  or  Ecclesiastical  Authority  to  limit  and  confine 
4o 


LEGISLATION  IN  THE  AMERICAN  CHURCH.     41 

.  every  such  Candidate  to  such  part  or  parts  of  the  Com- 
mon Prayer  Book,  to  such  dress,  and  to  such  stations 
in  the  Church,  as  are  appropriate  only  to  Lay  Readers ; 
and  also  to  point  out  what  sermons  or  homilies  he 
shall  or  may  read  to  his  Congregation.  And  a  noncon- 
formity on  the  part  of  the  Candidate  to  such  restrictions 
shall  be  deemed  in  all  cases  a  disqualification  for  Holy 
Orders. 

It  will  be  noticed  that  this  Canon  refers  only  to 
candidates  for  Holy  Orders;  it  was  not  until  1871 
that  the  American  Church  took  any  official  cog- 
nizance of  other  Lay  Readers. 

In  the  collection  of  Canons  "  agreed  on  in  the 
several  General  Conventions  of  said  Church,  and 
set  forth  with  alterations  and  additions  in  General 
Convention,  1808,"  is: 

CANON    XIX. 

RESPECTING    CANDIDATES    FOR    ORDERS     WHO    ARE    LAY 
READERS. 

No  Candidate  for  Holy  Orders  shall  take  upon  him- 
self to  perform  the  service  of  the  Church,  but  by  the 
license  of  the  Bishop  or  Ecclesiastical  Authority  of  the 
Diocese  or  State  in  which  such  Candidate  may  wish  to 
perform  the  service.  And  such  Candidate  shall  submit 
to  all  the  regulations  which  the  Bishop  or  Ecclesiastical 
Authority  may  prescribe ;  he  shall  not  use  the  Absolu- 


42  LAY  READERS. 

tion  nor  Benediction ;  he  shall  not  assume  the  dress  nor 
the  stations  which  are  appropriate  to  Clergymen  min- 
istering in  the  Congregation,  and  shall  officiate  from 
the  desk  only ;  he  shall  conform  to  the  directions  of  the 
Bishop  or  Ecclesiastical  Authority,  as  to  the  sermons  or 
homilies  to  be  read,  nor  shall  any  Lay  Reader  deliver 
sermons  of  his  own  composition,  nor,  except  in  cases  of 
extraordinary  emergency  or  very  peculiar  expediency, 
perform  any  part  of  the  service  when  a  Clergyman  is 
present  in  the  Congregation. 

A  nonconformity  to  this  Canon  shall  be  deemed  in 
all  cases  a  disqualification  for  Holy  Orders. 

In  the  Journal  of  the  House  of  Bishops  for  1814 
is  this  entry : 

Friday  morning,  May  20, 1814,  the  following  declara- 
tion was  proposed  and  agreed  to : 

"  It  having  come  to  the  knowledge  of  this  House  that 
some  doubts  have  arisen  in  certain  districts  in  reference 
to  the  sense  of  some  of  the  provisions  of  the  igth 
Canon,  they  hold  it  expedient  to  make  the  following 
declaration,  to  record  it  on  their  minutes,  and  to  com- 
municate it  to  the  House  of  Clerical  and  Lay  Deputies. 

"  So  far  as  concerns  regulations  in  reference  to  the 
place  of  officiating  and  to  ministerial  dress,  the  Bish- 
ops suppose  that  the  prohibitions  of  this  Canon  were 
grounded  merely  on  the  propriety  of  guarding  against 
popular  mistakes,  which  might  otherwise  rank  among 
the  number  of  the  Clergy  a  person  not  ordained. 


-  LEGISLA  TION  IN  THE  AMERICAN  CHURCH.     43 

"  Accordingly  they  conceive  that  the  design  of  this 
Canon  reaches  every  circumstance  of  position  and  dress 
which  the  customs  of  the  Church  and  the  habits  of  social 
life  may  render  liable  to  misconception  in  the  premises. 
On  this  ground  the  House  of  Bishops  consider  it  as  con- 
trary to  the  design  of  the  Canon  for  Candidates  to  read 
sermons  from  the  places  usually  considered  as  appro- 
priated to  ordained  Ministers,  or  to  appear  in  bands  or 
gowns  or  surplices." 

This  may  throw  some  light  on  the  Canon  as  it 
now  is.  Dr.  Seabury  says,  in  a  pamphlet  prepared 
by  him  as  a  guide  to  those  seeking  Holy  Orders : 
"  The  present  Canon  unhappily  ignores  the  ques- 
tion of  position.  The  rule  of  interpretation  as  to 
the  prohibition  of  any  particular  dress  is  the  like- 
lihood of  its  being  mistaken,  under  the  custom 
of  the  Church  and  the  habits  of  social  life,  for  the 
dress  of  a  clergyman.  At  the  present  day  there 
are  other  vestments  which,  to  the  custom  of  the 
Church  and  the  habits  of  social  life,  are  not  wholly 
unknown,  and  these  by  parity  of  reasoning  come 
within  the  same  category.  But  reasoning  in  the 
other  direction,  it  would  seem  permitted  by  the 
Canon  that  the  Lay  Reader  should  wear  any  proper 
dress  which  the  congregation  would  have  no  diffi- 
culty in  distinguishing  from  those  which,  accord- 
ing to  the  custom  of  the  Church  and  the  habits  of 
social  life,  were  appropriate  to  the  clergy." 


44  £  1  >'  READERS. 

In  the  revision  of  1832,  the  Canon  of  1804 
amended  in  1808  was  submitted  as  Canon  22, 
with  no  change  proposed  except  the  omission  of 
the  last  clause,  beginning,  "  A  nonconformity  to 
this  Canon,"  etc.  As  finally  adopted  in  1832,  the 
Canon  is  numbered  I  i,and  is  the  same  as  Canon  19 
of  1808  down  to  the  words,  "license  from  the 
Bishop  "  ;  after  which,  for  the  words  "  or  Ecclesi- 
astical Authority  "  are  substituted  the  words  "  or 
if  there  be  no  Bishop,  the  clerical  members  of  the 
Standing  Committee  of  the  Diocese  in  which  such 
Candidates  may  wish  to  perform  the  service  "  ;  and 
the  substitution  of  the  words  "or  said  clerical  mem- 
bers "  in  the  two  other  places  where  the  Canon  of 
1808  read  "Ecclesiastical  Authority." 

The  Canon  remained  the  same,  with  one  slight 
change,  to  1871.  In  1868  the  Canon  was  Title  I., 
Canon  3,  Sec.  1 1  ;  the  words  "  and  shall  officiate 
from  the  desk  only  "  do  not  appear. 

It  is  interesting  to  note  that  in  the  Digest  of 
Canons  of  the  General  Council  of  the  Church  in 
the  Confederate  States  in  1863,  Canon  n  is  en- 
titled, "  Regulations  Respecting  the  Laity  "  ;  and 
Sec.  3  of  this  Canon  reads :  "  Persons  desiring  to 
act  habitually  as  Lay  Readers  may  do  so  with  the 
consent  of  the  Ecclesiastical  Authority  of  the  Dio- 
cese in  which  they  are  thus  to  read." 

In  the  Digest  of  1871,  Title  I.,  Canon  9,  of  "  Lay 


LEGISLA  TION  IN  THE  AMERICAN  CHURCH.     45 

Readers  "  is  the  basis  of  the  present  Canon.     It 
reads : 


I.  A  Lay  Communicant  of  this  Church  may  receive 
from  the  Bishop  a  written  license  to  conduct  the  ser- 
vice of  the  Church  in  a  Congregation  convened  for  pub- 
lic worship,  as  a  Lay  Reader. 

II.  ( i )  Such  appointment  may  be  made  by  the  Bishop 
of  his  own  motion,  for  service  in  any  vacant  Parish,  Con- 
gregation, or  Mission. 

(2)  But  where  a  Rector  is  in  charge,  his  request  and 
recommendation  must  have  been  previously  signified  to 
the  Bishop. 

III.  (i)  The  Lay  Reader  so  appointed  shall  be  subject 
to  any  regulations  prescribed  by  the  Bishop  or  Ecclesi- 
astical Authority  of  the  Diocese. 

(2)  He  shall  not  use  the  Absolution  nor  the  Benedic- 
tion nor  the  Offices  of  the  Church,  except  those  for  the 
Burial  of  the  Dead  and  the  Visitation  of  the  Sick  and 
of  Prisoners,  omitting  in  these  last  the  Absolutions  and 
Benedictions. 

(3)  He  shall  not  assume  the  dress  appropriate  to 
Clergymen  ministering  in  the  Congregation. 

(4)  He  shall  conform  to  the  direction  of  the  Bishop  as 
to  the  Sermons  or  Homilies  to  be  read ;  or,  in  the  absence 
of  such  directions,  if  he  is  officiating  in  a  Parish  or  Con- 
gregation having  a  Rector,  then  of  such  Rector. 

(5)  He  shall  not  deliver  Sermons  of  his  own  compo- 
sition. 

(6)  He  shall  not,  except  in  case  of  emergency  or  pecul- 


46  LA  Y  READERS. 

iar  expediency,  perform  any  part  of  the  service  when  a 
Clergyman  is  present. 

IV.  The  license  authorized  by  this  Canon  may  be  re- 
voked at  the  discretion  of  the  Ecclesiastical  Authority. 

This  Canon  remained  unchanged  until  1883. 
At  the  General  Convention  of  that  year  it  was 
considered  necessary  to  amend  it,  so  that  it  was 
considerably  enlarged  and  changed.  With  slight 
amendments  and  one  important  omission,  it  reads 
as  at  present : 

I.  A  Lay  Communicant  of  this  Church  may  receive 
from  the  Bishop  a  written  license  to  conduct  the  ser- 
vice of  the  Church  in  a  Congregation  convened  for  pub- 
lic worship,  as  a  Lay  Reader ;  but  such  license  shall  not 
be  granted  for  conducting  the  service  in  a  Congregation 
without  a  Minister,  which  is  able,  and  has  had  reason- 
able opportunity,  -to  secure  the  sen-ices  of  an  ordained 
Minister.  Such  license  may  be  given  by  the  Bishop,  of 
his  own  motion,  for  service  in  any  vacant  Parish,  Con- 
gregation, or  Mission ;  but  where  a  Rector  is  in  charge, 
his  request  and  recommendation  must  have  been  pre- 
viously signified  to  the  Bishop.  Such  license  must  be 
given  for  a  definite  period  not  longer  than  one  year  from 
its  date ;  but  it  may  be  renewed  from  time  to  time,  by 
the  Bishop's  endorsement  to  that  effect.  The  license 
of  any  Lay  Reader  may  be  revoked  at  the  discretion  of 
the  Ecclesiastical  Authority. 


LEGISLA  TION  IN  THE  AMERICAN  CHURCH.     47 

II.  A  Lay  Reader  so  licensed  shall  not  act  as  such  in 
any  Diocese  other  than  his  own,  unless  he  shall  have 
received  another  license  from  the  Bishop  of  the  Diocese 
in  which  he  desires  to  serve.     If  he  be  a  student  in  any 
Theological  Seminary,  he  shall  also  obtain  the  permis- 
sion of  the  presiding  officer  of  such  institution. 

III.  Every  Lay  Reader  shall  be  subject  to  such  regu- 
lations as  may  be  prescribed  by  the  Ecclesiastical  Author- 
ity.    In  all  matters  relating  to  the  conduct  of  the  ser- 
vice, and  to  the  Sermons  or  Homilies  to  be  read,  he  shall 
conform  to  the  directions  of  the  Minister  in  charge  of 
the  Parish,  Congregation,  or  Mission  in  which  he  is  serv- 
ing, or,  where  there  is  no  Minister  in  charge,  to  the  direc- 
tions of  the  Bishop.     He  shall  not  use  the  Absolution, 
nor  the  Benediction,  nor  the  Offices  of  the  Church,  ex- 
cept those  for  the  Burial  of  the  Dead  and  for  Visitation 
of  the  Sick  and  of  Prisoners,  omitting  in  these  last  the 
Absolutions  and  Benedictions.      He  shall  not  deliver 
Sermons  of  his  own  composition,  but  he  may  deliver 
addresses,    instructions,    and    exhortations1   in   vacant 
Parishes,  Congregations,  or  Missions,  if  he  be  specially 
licensed  thereto  by  the  Bishop.     He  shall  not  assume 
the  dress  appropriate  to  Clergymen  ministering  in  the 
Congregation.2      (He  shall  not  without  urgent  reason 
read  any  part  of  the  service,  except  the  Lessons,  when 
a  Clergyman  is  present.     This  Canon  shall  not  prevent 

1  The  words  "  as  a  Catechist "  are  in  this  place  as  the  Canon 
now  stands. 

2  The  remainder  was  omitted  in  1886. 


48  LA  Y  READERS. 

students  in  any  college  or  seminary  from  reading  such 
parts  of  the  Chapel  Services  as  may  be  assigned  to  them 
from  time  to  time  by  the  Presiding  Officer.) 

In  1886  the  Diocese  of  Kentucky  and  the  Mis- 
sionary Jurisdictions  of  Colorado,  Oregon,  and 
Washington  presented  memorials  to  the  General 
Convention,  each  calling  for  a  larger  use  of  Read- 
ers. That  of  Kentucky  asks  for  legislation  for 
what  are  called  in  England,  in  the  directions  of 
Bishops  to  Readers,  "  extra  services,"  where  the 
use  of  the  full  services  of  the  Prayer  Book  are  not 
possible.  It  calls  attention  to  the  loss  the  Church 
undergoes  from  the  fact  that  laymen  moving  to 
country  places  are  deprived  of  any  care  of  the 
Church. 

That  of  Colorado  points  out  that  there  was  a 
distinct  order  of  Readers  in  the  early  Church,  and 
that  it  is  desirable  to  place  the  office  on  a  perma- 
nent footing.  The  memorial  is  accompanied  by  a 
suggestion  for  a  Canon.  Its  main  features  are  : 

1.  Bishops  shall   examine,  license,  and  admit  by 
proper  service  fit  men  as  Readers.     If  possible, 
at  least  one  shall  be  assigned  to  every  parish,  etc. 

2.  Qualifications :  Communicants  at  least  twenty- 
three  years  of  age.     3.  Duties :  to  assist  the  clergy 
and  to  hold  services  in  places  where  there  are  none. 
4.  As  to  what  parts  of  the  Prayer  Book  he  can 


LEG  I  SLA  TION  IN  THE  AMERICAN  CHURCH.     49 

use.  5.  His  dress  is  defined  as  a  short  surplice 
over  a  cassock,  or  a  long,  plain  surplice,  without 
any  stole,  etc.  6.  The  Reader  may  be  appointed 
for  life,  the  Bishop  having  power  to  revoke  the 
license. 

It  suggested  that  Readers  might  be  transferred 
from  one  Diocese  to  another,  and  that  if  a  Reader 
filled  his  office  worthily  for  three  years  he  might 
be  made  a  Perpetual  Deacon. 

The  memorials  from  Oregon  and  Washington 
called  for  a  revival  of  the  office  of  Reader. 

The  Committee  on  Canons,  having  considered 
all  these  memorials  presented,  reported  that  its 
members  were  of  the  opinion  that  the  Canon  as 
it  stood  covered  all  the  legislation  needed  in  the 
premises. 

The  Canon  appears  in  the  Digest  of  1886  with 
two  amendments.  After  "  addresses,  instructions, 
and  exhortations "  are  inserted  the  words  "  as 
a  catechist."  What  is  very  important,  however, 
is  the  omission  of  the  entire  clause  beginning, 
"  He  shall  not  without  urgent  reason  read  any 
part  of  the  service,  except  the  Lessons,  when  a 
Clergyman  is  present,"  to  the  end. 

The  Canon  has  not  been  amended  since  1886. 
In  the  Digest  of  1892  it  becomes  Title  L,  Canon  12. 

It  may  be  said  that  in  several  matters  the  Can- 
on lacks  definiteness.  Provision  is  made  for  the 


50  LAY  READERS. 

licensing  of  a  Lay  Reader  to  conduct  the  service 
of  the  Church,  and  then  it  forbids  him  to  use  the 
Offices  of  the  Church  except  certain  ones  named. 

Dr.  Seabury  says  that,  strictly  construed,  the 
Canon  forbids  the  Lay  Reader  to  use  any  service 
in  the  Prayer  Book  except  those  for  the  Burial  of 
the  Dead  and  for  the  Visitation  of  the  Sick  and 
Prisoners.  These  services  are  no  more  Offices 
than  is  Morning  Prayer  or  Evening  Prayer.  In 
fact,  no  service  is  called  an  Office  in  the  Prayer 
Book  but  that  for  the  Institution  of  Ministers. 
Common  practice  is  on  the  presumption,  that,  ac- 
cording to  usage  when  the  Canon  was  enacted, 
the  term  "Service  of  the  Church"  referred  to 
Morning  and  Evening  Prayer,  the  Litany,  and 
what  is  sometimes  called  the  Ante-Communion 
Service,  or  a  combination  of  two  or  more  of  these. 
A  grave  consideration  is  that  under  the  term  "Ser- 
vice of  the  Church  "  is  included  the  Order  for  Holy 
Communion,  so  that,  except  as  interpreted  by  usage 
and  principle,  a  Lay  Reader  would  be  free  to  use 
all  of  it  except  the  Absolution  and  Benediction. 

Further  consideration  of  the  provisions  of  the 
Canon  come  later  on,  under  various  headings. 

The  unorganized  work  of  Readers  since  1871 
has  been  of  the  same  general  character  as  that 
already  outlined.  The  advance  has  been  that  the 


LEGISLA  TION  IN  THE  AMERICAN  CHURCH.     5  I 

licensed  Reader  has  felt  himself  to  be  a  commis- 
sioned officer  of  the  Church,  and  has  been  given 
enlarged  opportunities  for  work. 

There  have  been  still,  Wardens  and  others,  who 
have  kept  Church  buildings  from  being  closed,  as 
the  writer's  own  Senior  Warden  did  in  San  Diego 
for  five  years  between  1870  and  1880.  There  has 
been  still,  the  laying  of  foundations,  the  working 
in  isolated  missions. 

Perhaps  the  best  example  of  individual  work 
which  has  come  to  the  writer's  knowledge  is  that 
done  by  Major  F.  S.  Earle,  now  residing  in  Cali- 
fornia. We  give  it  as  an  illustration  of  what  a 
layman  can  do.  He  has  since  1871  acted  as  a 
licensed  Reader  in  five  Dioceses,  and  has  been  in- 
strumental in  founding  two  parishes  and  in  erect- 
ing four  Church  edifices.  In  this  his  wife  has 
been  of  invaluable  assistance,  as  is  known  to  many 
Bishops  and  Priests  now  living.  At  one  time, 
when  living  in  Arizona,  and  holding  a  license  from 
Bishop  Dunlop,  he  was  the  only  man  in  that  vast 
Territory  who  was  recognized  by  the  Bishop  as 
authorized  to  conduct  the  services  of  the  Church. 
There  was  no  clergyman  living  in  the  Territory. 

To  illustrate  the  emergencies  arising  in  isolated 
places,  one  Easter- day,  while  living  at  Tombstone, 
Ariz.,  when  the  church  was  decorated  and  the 
music  prepared  for  as  joyous  a  service  as  could  be 


52  LAY  READERS. 

had  without  the  Holy  Eucharist,  Major  Earle  was 
taken  suddenly  ill.  The  congregation  assembled, 
but  no  man  in  the  church  could  be  persuaded  or 
coaxed  to  read  the  service.  Was  Easter  to  pass 
without  any  Prayer  Book  Service  in  Tombstone  ? 
No.  Miss  Miller,  the  sister  of  Mrs.  Earle,  said  that 
rather  than  send  the  people  away  (the  church  was 
full)  she  would  read  the  service  herself,  as  much 
as  she  shrank  from  doing  it.  And  read  it  she  did. 

Speaking  of  women  acting  as  Lay  Readers,  the 
writer  once  had  a  visit  from  a  devout  woman  who 
lived  in  the  mountains  some  fifty  miles  distant. 
She  had  gathered  together  a  few  women  and 
children  in  her  rough,  godless  neighborhood,  she 
said,  and  could  she  read  to  them  Morning  Prayer? 
"Is  there  no  man  who  can  do  it?"  was  asked. 
"  No,  there  is  not  a  man  that  even  believes  in  God." 
The  writer  told  her  that  in  the  absence  of  the 
father  the  mother  should  read  prayers  for  the 
family,  and  if  in  her  little  family  of  believers  in  the 
mountains  there  was  no  man  who  would  lead  in 
the  worship  of  God,  she  should  certainly  do  what 
she  could  herself.  She  read  the  Prayers  for  two 
years,  and  did  good  to  herself  and  her  neighbors. 

A  Western  Bishop  says  that  two  of  his  "  Lay 
Readers  are  women,  giving  all  their  time  to  it 
and  Sunday-school  work,  in  small  places  where 
the  Priest  comes  once  a  month." 


LEGISLA  TION  IN  THE  AMERICAN  CHURCH.     5  3 

Although  of  course  the  Canon  regulating  Lay 
Readers  intends  that  the  office  shall  be  held  by 
men  only,  yet  as  it  is  worded,  if  strictly  and  verb- 
ally construed,  a  woman  could  be  licensed  to  act 
in  that  capacity.  The  words  are :  "  A  Lay  Com- 
municant of  the  Church  may  receive  from  the 
Bishop  a  written  license  to  conduct  the  services  of 
the  Church." 

The  Canon  should  be  amended  with  statements 
as  to  sex  and  age,  etc. 


CHAPTER    V. 

WORK    FOR    THE    READER   IN   AMERICA — THE 
NEED   AND   THE    RESPONSIBILITY. 

WE  have  traced  in  the  foregoing  pages  the 
development  of  a  minor  order  in  the  Church.  In 
some  respects  the  modern  office  of  Reader  is  a  re- 
vival of  the  ancient  Ecclesiastical  Order;  but  in 
reality  it  is  the  living  organism  of  the  Church, 
adapting  itself  to  the  "  varying  needs  of  nations 
and  peoples  called  of  God  into  the  unity  of  His 
Church." 

"  No  National  Church  can  meet  its  responsibili- 
ties by  working  on  the  lines  of  a  mere  inheritance. 
New  problems  are  presented  as  civilization  pro- 
gresses. We  need  not  shrink  from  the  introduc- 
tion of  agencies  supplemental  to  those  with  which 
we  are  familiar.  Ancient  ones,  long  disused,  may 
be  revived,  and  new  ones  will  be  devised  where 
precedents  are  not  available.  Only  let  all  be 
done  within  the  limits  of  Canonical  permission — 
and  under  the  Bishop."  1 

1  Bishop  Lay's  The  Church  in  the  Nation,  Paddock  Lectures, 
1885,  p.  140. 

54 


WORK  FOR    THE  READER  IN  AMERICA.       55 

The  Reader  of  the  first  centuries  exercised  his 
office  chiefly  in  reading  the  Holy  Scriptures  in  the 
Church.  The  Reader  of  to-day  has  become,  by 
natural  growth,  of  far  larger  usefulness.  At  every 
stage  of  the  evolution  of  the  office  of  Reader  the 
Anglican  Church  has  recognized  and  directed  its 
growth  within  the  proper  lines. 

We  prefer  the  term  "  Reader  "  to  "  Lay  Reader." 
It  was  the  ancient  name.  It  is  the  word  used  in 
England  in  licenses  and  reports.  We  think  it 
would  be  well  to  use  the  term  "  Lay  Reader"  in 
the  case  of  a  layman  being  called  upon  to  read 
in  emergency,  and  that  the  layman  who  holds  a 
license  be  spoken  of  as  a  Reader. 

The  Lay  Reader  in  the  United  States  during 
the  first  part  of  this  century  was  a  layman  exer- 
cising his  right  to  read  the  service  of  the  Prayer 
Book  in  the  worship  of  the  family,  whether  of  his 
own  household  alone,  or  with  added  friends  and 
neighbors,  gathering  as  a  portion  of  the  family  of 
God  for  devotions.  The  Reader  of  to-day  is  a 
layman  formally  admitted  by  the  Bishop,  either 
by  a  license  and  service,  or  by  license  alone,  into 
an  order  of  men  recognized  by  Canon  Law,  and 
with  functions  defined. 

There  is  nothing  in  the  ancient  Church  which 
exactly  corresponds  to  the  office  as  it  exists  now. 
While  men  have  been  talking  about  restoring  minor 


56  LAY  READERS. 

orders  in  the  Church,  one  has  naturally  and  health- 
fully grown  up  with  powers  and  possibilities  which 
no  ancient  one  possessed. 

And  yet  there  has  been  no  encroachment  upon 
the  functions  of  the  priesthood,  nor  is  there  any 
desire  nor  any  probability  that  there  will  be  any 
such  encroachment.  Readers  are  laymen,  but 
the  diffused  latent  priesthood  of  the  laity  is  being 
manifested,  to  the  glory  of  God  and  the  good  of 
His  Church. 

The  Church  has  suffered  because  this  priesthood 
has  not  been  exercised.  Moberly,  in  his  Admin- 
istration of  the  Spirit  (Brampton  Lectures,  1868), 
has  some  fine  passages  on  this  point :  "  Both  sides 
have  suffered,  the  clergy  much,  but  the  laity 
much  more.  For  the  responsibility,  which  in- 
deed belongs  to  all  alike  in  their  respective  places 
and  degrees,  is  thrown,  as  if  it  were  a  professional 
burden,  or  privilege,  or  interest,  or  craft,  upon  the 
clergy ;  and  so  the  lay  people  are  taught  to  think 
themselves  free — outside  of  the  sacred  framework 
of  the  Spirit-bearing  Church,  and  therefore  outside 
(except  so  far  as  out  of  their  own  free  bounty  and 
personal  activity  they  volunteer  to  do  work  not 
their  own)  of  all  the  gracious  and  spiritual  labors 
of  the  Spirit-bearing  Church,  forgetting  that,  ac- 
cording to  the  Apostle,  '  all  the  body  by  joints 
and  bands  having  nourishment  ministered,  and 


WORK  FOR    THE  READER  IN  AMERICA.      57 

knit  together,  must  increase  with  the  increase  of 
God.'  It  is  the  truer  doctrine  of  the  collective 
priesthood  of  the  entire  body  of  Christ,  with  its 
diffused  responsibility,  in  a  multitude  of  ways  es- 
sential to  its  being  and  well-being,  and  helpful  and 
subsidiary  to  its  exercise ;  such  doctrine  might,  by 
the  blessing  of  God,  tend  to  check  extravagance 
of  one-sided  doctrine  on  either  side,  and  fall  in 
helpfully  to  aid  in  the  settlement  of  various  im- 
portant questions,  which,  as  the  life  of  the  Church 
develops  itself  under  new  and  ever- varying  condi- 
tions, in  one  country  after  another,  are  continually 
arising  and  pressing  for  solution." 

The  question  which  is  pressing  for  solution  in 
this  country  is :  How  can  the  Church  carry  the 
Gospel  of  the  Kingdom  to  the  indifferent  and 
wicked  in  the  cities,  and  into  country  districts 
either  wholly  neglected  or  under  a  preaching 
whose  one  burden  is  the  necessity  "  of  getting  re- 
ligion," or  becoming  a  Christian  by  undergoing  a 
certain  "  experience  "  ?  The  people  of  the  United 
States  need  the  teaching  and  training  and  worship 
of  this  branch  of  the  Holy  Catholic  Church. 

The  late  Judge  Sheffey,  of  Virginia,  who  will 
not  be  accused  of  having  a  too  exalted  idea  of  this, 
once  wrote :  "  I  believe  this  Church  is  the  power 
ordained  of  God  for  the  conservation  of  religion 
and  the  stability  of  public  virtue  on  this  continent." 


58  LAY  READERS. 

We  believe  this,  and  more:  we  believe  that  it 
is  that  portion  of  the  Holy  Catholic  and  Apostolic 
Church  which  has  mission  and  jurisdiction  in  these 
United  States  of  America.  She  has  a  message  to 
every  baptized  person  as  a  member  of  the  Church 
of  Jesus  Christ,  calling  him  in  love  into  the  unity 
of  the  Body  of  Christ,  that  the  world  may  know 
that  He  is  of  God.  She  has  a  message  as  well  to  all 
who  have  not  been  born  of  water  and  of  the  Spirit, 
calling  them  to  repentance  and  Holy  Baptism. 

If  we  look  at  the  map  of  any  State,  and  at  the 
same  time  have  before  us  a  Church  almanac  with 
a  list  of  the  parishes  in  a  Diocese,  we  shall  see 
that  the  greater  part  of  the  active  work  of  the 
Church  is  in  the  larger  towns.  It  is  a  lamentable 
fact  that  outside  of  a  few  of  the  older  Dioceses 
the  Church  is  unknown  in  the  country  districts  and 
small  towns  and  villages. 

It  is  a  fact,  also,  that  in  many  portions  of  the 
United  States  the  majority  of  people  living  in  the 
country  do  not  attend  religious  services  of  any- 
kind.  In  the  State  of  Maine  a  canvass  by  the 
Bible  Society  revealed  the  fact  that  in  some  coun- 
ties from  sixty  to  seventy  per  cent,  of  the  people 
attended  no  religious  service. 

One  well  qualified  to  know1  says  of  these: 
"They  have  not  deliberately  abandoned  the 

1  The  Rev.  Walker  Gwynne,  in  The  Churchman,  July  30,  1892. 


WORK  FOR    THE  READER  IN  AMERICA.      59 

Christian  Faith  or  rejected  it.  They  have  had, 
for  the  most  part,  no  fair  chance  of  accepting  it. 
It  has  come  to  them  in  vagueness  and  in  baldness, 
or  else  in  much  irreverence  or  even  grotesqueness. 
It  has  not  come  as  the  Apostolic  Church  of  Christ 
alone  can  bring  it." 

In  mentioning  what  the  Church  has  for  these 
people,  he  says :  "  We  Churchmen  hold  the  rem- 
edy in  our  hands.  God  has  entrusted  these  things 
to  us  not  for  our  own  use  merely,  not  for  our 
own  selfish  ends,  but  for  the  good  of  all  who  are 
within  our  reach  or  influence." 

If  the  Church  has  a  work  in  Maine  and  New 
England,  where  in  the  country  there  are  meeting- 
houses, even  more  has  she  a  work  in  large  portions 
of  the  land,  where,  outside  of  the  towns  and  large 
villages,  there  are  often  no  places  of  worship  at  all. 
If,  with  its  meeting-houses,  a  college  president  can 
write  an  article  upon  "  The  Impending  Paganism 
of  New  England,"  what  could  be  written  of  some 
other  parts  of  the  country?  What  work  lies 
around  parishes  in  the  West  and  South? 

There  are  signs  everywhere  that  Churchmen 
are  awakening  to  a  sense  of  responsibility  in  this 
matter.  It  is  also  becoming  clear  to  the  minds  of 
those  who  have  this  sense  of  responsibility,  that  if 
the  Church  is  to  be  carried  to  desolate  places,  the 
laity  must  be  enlisted  in  the  work. 


60  LA  Y  READERS. 

No  agency  has  been  so  powerful  in  awakening 
a  sense  of  individual  responsibility  among  the  laity 
as  the  Brotherhood  of  St.  Andrew.  Mr.  Lewis 
Stockton,  a  Brotherhood  man,  and  the  secretary  of 
the  Executive  Committee  of  the  Laymen's  Mis- 
sionary League  of  Buffalo,  gives  voice  to  this 
sense  of  duty  in  a  recent  address.  He  says: 
"  If  we  speak  the  truth  when  we  declare  our 
belief  in  the  One  Holy  Catholic  and  Apostolic 
Branch  of  the  Church  in  these  United  States,  how 
can  we  dare  to  rest  until  there  is  an  organization 
in  every  village?  Is  the  financial  inability  of  the 
people  to  support  services  any  reason  for  neglect? 
Plainly  not.  Who  is  to  do  the  work  ?  The  Bishop, 
acting  through  his  lay  helpers.  What  gives  nu- 
merical superiority  to  certain  religious  bodies  in 
this  country?  They  use  their  laity.  What  has 
kept  back  the  Church?  Neglecting  to  use  faith- 
ful laymen.  They  can  be  made  efficient  laborers 
in  the  Vineyard,  to  their  own  souls'  good,  and  the 
extension  of  the  Church.  What  parishes  are  in 
the  most  healthy  condition?  Those  in  which  the 
laity  are  urged  to  work ;  those  in  which  the  laity 
recognize  their  responsibility  and  do  their  duty." 

Parochialism,  which  produces  practical  Congre- 
gationalism and  hinders  the  work  of  the  Church, 
must  die  before  such  a  spirit  as  this.  And  the 
sooner  it  is  dead  the  better  for  all  concerned. 


WORK  FOR    THE  READER  IN  AMERICA.      6 1 

There  being  this  sense  of  responsibility  growing 
in  the  Church,  and  the  recognition  by  those  in 
authority  that  much  of  the  work  which  belongs  to 
her,  if  done  at  all,  must  be  done  by  laymen,  and 
further,  there  having  been  legislation  under  whose 
provisions  laymen  can  be  used  as  Readers  and 
Evangelists,  it  remains  to  be  seen  what  is  being 
done,  in  what  ways  the  Church  has  been  moved 
to  organize  laymen  for  aggressive  work. 

However  much  has  been  done  by  individual 
effort,  as  in  war  so  in  the  work  for  the  Church, 
"  conflicts  are  to  be  in  the  future  won,  and  the 
fates  of  campaigns  and  nations  decided,  not  by 
untrained  guerrilla  soldiers,  however  brave  and 
numerous,  but  by  disciplined,  organized  men  cen- 
tred on  an  effort." 


CHAPTER   VI. 
THE   READER  AND   ORGANIZED   WORK. 

As  we  have  seen,  the  Lay  Reader  has  had  no 
small  part  in  establishing  and  fostering  the  Church 
in  the  United  States.  But  important  as  his  service 
has  been,  a  vastly  extended  work  lies  before  him. 
If  the  Gospel  of  the  Kingdom  is  to  be  carried  to 
the  people  of  this  land,  to  the  wicked  and  neg- 
ligent in  cities,  and  from  centres  out  into  small 
towns  and  villages  in  the  country  at  large,  then  it 
is  recognized  by  Bishops  and  others  in  authority 
that  a  large  part  of  the  work  must  be  done  by 
consecrated  lay  effort. 

If  the  Bishop  of  Western  New  York  cries  from 
his  burdened  heart,  "  What  can  an  American  Bishop 
do  without  lay  helpers?"  we  hear  from  the  Juris- 
diction of  Olympia  in  the  far  Northwest, "  If  the 
Church  is  to  fulfil  her  mission  in  the  new  and 
rapidly  developing  West,  she  must  employ  lay 
help."  East  and  West,  North  and  South,  this  is 
not  only  being  recognized,  but  steps  are  being 
taken  to  utilize  the  services  of  our  laymen,  in 

62 


THE  READER  AND   ORGANIZED  WORK.       63 

extending  and  building  up,  under  proper  guidance, 
the  Church  of  Jesus  Christ. 

We  cannot  enlarge  upon  this  subject.  We 
must  go  to  the  question  before  us:  "What  can 
Lay  Readers  do  in  the  aggressive  missionary  work 
of  the  Church?" 

Under  Title  L,  Canon  12,  of  the  Digest,  there  is 
abundant  scope  for  the  employment  of  the  needed 
lay  helpers,  whether  they  are  called  Readers,  Cat- 
echists,  or  Lay  Evangelists.  If  lay  work  is  to  be 
effective  there  must  be  organization,  and  it  must 
proceed  from  strong  centres  outward. 

That  lay  helpers  can  be  organized,  and  that  they 
will  work  willingly  and  successfully  under  law  and 
authority,  has  been  abundantly  proven  during  the 
past  twenty- five  years  in  England,  and  during  the 
past  ten  years  in  the  United  States. 

In  fourteen  English  Dioceses,  associations  of 
Readers  and  other  lay  helpers  are  in  successful 
operation.  That  in  the  Diocese  of  London,  organ- 
ized in  1865,  was  the  first.  It  now  has  223  Read- 
ers, with  nearly  7000  other  helpers.  It  was  the 
result  of  a  resolution  of  a  Committee  on  Lay 
Agency,  which  stated :  "  It  is  desirable  to  organ- 
ize in  the  Diocese  of  London  a  body  of  laymen 
under  the  Bishop,  to  assist  the  clergy  gratui- 
tously." The  report  suggested  that  an  Associa- 
tion of  Lay  Helpers  be  formed,  of  which  the  Bishop 


64  LAY  READERS. 

"shall  be  president."  There  are  now  25  deaner- 
ies and  372  parishes  connected  with  the  Associa- 
tion. In  its  annual  report  may  be  found  particulars 
of  its  organization  and  methods  of  work. 

In  the  Official  Year  Book  of  the  Church  of 
England  can  be  found  reports  full  of  interesting 
information  respecting  these  fourteen  Diocesan 
Associations,  each  of  which  has  many  Readers 
connected  with  it. 

The  Church  in  the  United  States  cannot  wisely 
be  content  to  merely  copy  foreign  Lay  Helpers' 
Associations:  the  conditions  are  widely  different 
from  those  existing  in  England.  The  organized 
work  of  Readers  has  in  this  country  taken  three 
directions  of  development:  Convocational,  under 
the  Archdeacon,  Dean,  or  General  Missionary ; 
Diocesan,  directly  under  the  Bishop;  Parochial, 
under  the  Rector. 

But  before  giving  an  account  of  what  has  been 
done  under  each  method  of  organization,  it  will  be 
well  to  call  to  mind  the  fact  that  for  many  years 
before  the  present  movement  for  aggressive  effort 
by  organized  laymen,  there  has  been  systematic 
work  done  by  Readers  from  a  central  point,  in 
connection  with  the  theological  seminaries  in  this 
country.  A  consideration  of  this  will  be  helpful 
in  understanding  what  can  be  done  by  Readers 
under  conditions  prevailing  in  America. 


THE  READER   AND   ORGANIZED  WORK.       65 

In  the  seminaries  situated  in  large  cities  the 
work  of  the  students  consists  largely  in  supplying 
vacancies,  and  in  working  in  parishes  under  Rec- 
tors. In  the  seminaries  situated  in  smaller  places, 
the  work  of  the  men  is  more  distinctly  missionary 
in  its  charactef.  A  few  examples  will  illustrate 
this. 

Take  the  Berkeley  Divinity  School,  Middletown, 
Conn.  "  The  students  have  initiated  and  fostered 
the  work  of  the  Church,  making  new  centres  for 
church  buildings,  and  developing  into  strength 
old  centres.  The  same  is  true  with  reference  to 
points  more  or  less  remote  from  Middletown.  It 
is  a  demonstration  of  what  Lay  Readers  can  ac- 
complish when  they  have  the  especial  interest 
and  application  of  candidates  for  Holy  Orders. 
Laymen  not  candidates,  I  believe,  can  be  imbued 
with  a  like  spirit  and  absorption  in  the  work,  ex- 
tending it  from  a  parochial  centre  under  the  direc- 
tion of  a  wise  Rector.  With  proper  precautions 
against  overwork,  the  laymen,  too,  will  find,  as  I 
think  the  students  find,  that  a  reasonable  amount 
of  Sunday  occupation  is  in  itself  a  change  and  a 
recreation  from  the  routine  duties  of  other -work." 

What  has  been  done  from  Middletown,  as  a  cen- 
tre, has  been  done  on  the  same  lines  from  every 
seminary  in  the  land. 

l  Letter  from  the  Rt.  Rev.  William  Ford  Nichols,  D.D. 


66  LA  Y  READERS. 

James  Lloyd  Breck,  in  company  with  a  student, 
would  take  a  tramp  of  fifteen  to  twenty  miles  to 
hold  service  at  some  village  or  cross-roads.  Within 
six  years  of  the  founding  of  Nashotah  (1841),  eight 
parishes  had  been  established  from  that  centre  \ 
and  the  majority  of  these,  and  others  besides  them, 
have  been  maintained  by  the  reverend  professors 
and  the  students  from  that  day  to  this. 

In  a  letter  dated  1847,  Dr.  Breck  mentions  a 
Lay  Reader  who  had  walked  to  a  place  twelve 
miles  distant,  on  nearly  every  Sunday  for  three 
years.  In  the  same  letter  he  says  that  "  seven- 
teen stations  "  are  on  his  hands,  ministered  to  by 
four  Priests,  three  Deacons,  and  fifteen  students. 
One  point  was  thirty  miles  distant.  Three  of  the 
first  seven  Deacons  ever  ordained  west  of  the  Great 
Lakes  became  the  pastors  of  the  people  whom  they 
had  served  as  Lay  Readers.- 

In  1859,  at  Faribault,  Dr.  Breck  had  what  he 
calls  an  "  itinerancy,"  twenty-five  miles  in  each 
direction  from  Seabury  School.  He  and  the  stu- 
dents travelled  over  it  largely  on  foot,  holding  ser- 
vices in  rooms  and  schoolhouses.3 

Many  of  these  places  are  still  served  by  Lay 
Readers  from  Faribault  as  a  centre. 

From  Sewanee  work  has  been  done  for  years 

i  Life  of  Dr.  Breck,  p.  65.  2  ibid.,  p.  79. 

3  Ibid.,  p.  348. 


THE  READER  AND   ORGANIZED  WORK.       67 

among  the  peculiar  people  of  the  mountains  of 
Tennessee. 

From  St.  Andrew's  Divinity  School,  Syracuse, 
N.  Y.,  more  than  twenty  Lay  Readers  go  out  for 
Sunday  work  to  surrounding  stations  which  would 
otherwise  be  unsupplied.  Work  of  the  same  char- 
acter goes  on  from  the  other  divinity  schools  of 
the  Church.  If  laymen  are  interested  and  trained, 
what  is  done  from  the  seminaries  as  centres  can  be 
done  in  a  degree  from  parishes  as  centres.  That 
this  is  not  a  theory  only,  but  is  in  practical  opera- 
tion, will  be  shown  further  on. 

Work  under  the  Convocational  System. 

This  work  has  grown  up  naturally  from  existing 
conditions  and  the  means  at  disposal,  combined 
with  the  revival  of  ancient  offices  in  the  Church. 
It  is  the  Living  Church  adapting  itself  to  the  age 
and  country.  The  Bishop  has  many  small  places 
far  distant  from  a  Church  centre  of  any  strength. 
If  regular  services  are  to  be  maintained,  it  must  be 
through  the  use  of  a  Reader.  If  several  of  these 
points  spring  up  near  together,  a  Priest  can  be 
sent,  aided  by  the  Diocesan  Board  of  Missions. 
In  this  case  a  Reader  at  each  place  will  hold  ser- 
vice when  the  Priest  is  not  there.  But  frequently 
this  is  impossible  because  of  distance.  The  need 


68  LA  Y  READERS. 

of  ministering  to  these  scattered  people  is  seen,  the 
Sacraments  must  be  given  to  them.  So,  as  soon 
as  it  can  be  done,  all  the  isolated  places  are  given 
in  charge  of  a  General  Missionary,  a  Dean,  or 
Archdeacon,  as  the  case  may  be.  The  work  is 
thus  systematized  and  the  Reader  is  under  direct 
oversight.  In  Iowa,  in  such  cases  the  "  Lay  Read- 
ers have  entire  charge  of  the  local  work  under  the 
Archdeacon.  They  have  built  churches,  gathered 
congregations,  ministered  effectually  in  preparing 
classes  for  confirmation,  and  have  purchased  to 
themselves  a  good  degree."  In  the  Diocese  of 
Milwaukee  the  Archdeacon  visits  each  place  in 
charge  of  a  Reader  regularly,  for  the  administra- 
tion of  the  Holy  Communion.  In  Western  Michi- 
gan the  "  Lay  Readers  work  in  missions  where 
there  are  no  resident  clergy,  and  are  visited  at 
stated  periods  by  the  General  Missionary."  In 
Kansas  "  twenty  Lay  Readers  maintain  services 
at  isolated  points  which  would  otherwise  be  un- 
provided for  except  by  occasional  visitation  by  the 
Bishop  or  the  Archdeacon." 

In  Georgia  there  is  a  Brotherhood  of  Readers 
working  under  the  Archdeacon  from  Atlanta  as  a 
centre.  The  organization  was  effected  towards  the 
middle  of  the  year  1893.  The  men  were  prepared 
for  their  duties  by  systematic  drill  and  a  course 
of  lectures.  When  ready  they  were  admitted  as 


THE  READER  AND   ORGANIZED  WORK.       69 

Readers  at  a  special  service,  the  Archdeacon  pre- 
senting them,  and  the  Bishop  giving  them  their 
commissions.  Meetings  of  the  Brotherhood  are 
held  weekly,  when  Evening  Prayer  is  said.  After 
this,  time  is  given  over  to  the  hearing  of  reports, 
discussions,  as  to  the  work,  and  other  business. 
All  charges  in  the  archdeaconry  are  provided 
with  services  from  Atlanta  as  a  centre,  and  rural 
churches  are  rarely  closed. 

In  South  Dakota,  when  Bishop  Hare  arrived  in 
his  Diocese  in  1873,  he  surveyed  the  field  and 
"  mapped  it  out  into  divisions,  these  divisions  be- 
ing ordinarily  the  territory  connected  with  a  United 
States  Indian  Agency.  The  special  care  of  each 
was  entrusted  to  one  experienced  Presbyter,  and 
around  him  were  grouped  the  Indian  ministers 
and  catechists  and  others  engaged  in  evangelistic 
work  within  his  division.  The  assistants  resided 
near  their  several  chapels,  and  monthly  the  chief 
missionary  was  to  make  his  visitation,  for  the  pur- 
pose of  ministering  the  Word  and  Sacraments  and 
inspecting  the  condition  of  his  field.  The  whole 
field  was  soon  in  this  way  put  in  manageable 
shape."1  The  remarkable  success  of  the  work  is 
known  to  the  Church. 

If  during  the  past  fifty  years  some  system  such 
as  this  had  been  in  operation,  modified  by  local 

1  Address  by  Bishop  Hare,  1888. 


70  LA  Y  READERS. 

conditions,  it  could  scarcely  now  be  possible  to  say, 
as  was  recently,  of  a  large  Diocese,  that  in  its  west- 
ern part,  outside  of  its  two  principal  cities,  there 
was  no  work  of  the  Church  in  existence;  or  it 
could  scarcely  be  possible  to  say,  as  the  Bishop 
of  a  Diocese  reported  soon  after  his  consecration, 
that  there  were  thirty  places  of  from  two  to  three 
thousand  inhabitants  within  his  territory  in  which 
there  was  no  service  of  the  Church.  Now,  of 
course,  it  is  most  difficult  to  gain  a  foothold. 

Organized  Work  Directly  under  the  Diocesan. 

The  first  definite  step  to  transplant  the  lay  help- 
er's movement  to  this  country  was  made  by  the 
Bishop  of  Long  Island.  Without  any  publicity 
or  any  written  constitution,  a  few  lay  helpers 
were  gathered  together  and  admitted  by  a  sim- 
ple service  in  church.  In  1886,  fourteen  parishes 
having  joined  the  movement,  organization  was 
effected.  The  machinery  was  simple.  Members 
were  of  three  kinds :  Lay  Readers,  Lay  Helpers, 
and  Associates.  In  1887  seven  of  the  missions  of 
the  Diocese  were  wholly  or  in  part  under  the  care 
of  the  Association.  As  in  all  such  movements, 
there  was  early  felt  the  need  of  systematic  instruc- 
tion for  the  Workers,  and  this  was  undertaken. 

Of  course  there  are  difficulties  which  arise  and 


THE  READER  AND   ORGANIZED  WORK.       71 

confront  all  such  work.  There  is  the  fact  that 
laymen  are  constantly  changing  their  place  of 
residence.  There  is  not  the  settled  abode  of  work- 
ers which  is  found  in  larger  degree  in  England. 
Then  there  is  the  difficulty  that  the  clergy  chiefly 
interested  are  apt  to  be  called  to  other  fields. 
Again,  organization  for  aggressive  work  by  lay- 
men is  a  new  thing  in  the  American  Church,  and 
some  parishes  naturally  hold  back  or  decline  to 
cooperate. 

For  years  the  Association  in  Long  Island  did 
good  work,  but  what  is  most  interesting,  it  was 
the  parent  of  other  organizations. 

The  Pittsburg  Laymen's  Missionary  League. 

In  March,  1 886,  a  Priest  who  was  most  intimately 
concerned  in  the  Long  Island  Association  wrote  to 
Bishop  Whitehead  in  reply  to  his  inquiries :  "  I  am 
earnestly  anxious  to  see  the  movement  for  organ- 
ized lay  work  extended  in  America.  Lay  help 
is  not  as  effectively  developed  in  this  country  as 
it  might  be.  One  main  feature  here  is  that  the 
whole  thing  is  under  the  Bishop.  Simplicity  and 
flexibility  have  been  objects  of  our  organization. 
It  is  hoped  more  and  more  to  raise  up  volunteers 
to  engage  in  Diocesan  missionary  work  in  starting 
new  missions,  and  in  aiding  weak  missions." 


72  LAY  READERS. 

was  seen  that  "  the  organization  of  which  we  now 
speak  will  necessarily  be  confined  to  a  See  city." 

In  February,  1889,  Bishop  Whitehead  organized 
the  Laymen's  Missionary  League  of  Pittsburg. 
The  Bishop  saw  work  all  around  him,  in  the  sub- 
urbs and  adjacent  towns.  It  was  impossible  to 
secure  clergy  to  reach  even  a  small  number  of  the 
places  where  the  Church  should  be  carried.  The 
Convocational  system  was  impracticable. 

The  scheme  of  work  adopted  was  something 
like  that  of  the  Lay  Evangelists'  Association  of 
the  Deanery  of  Auckland,  in  the  Diocese  of  Dur- 
ham, England.  The  preamble  of  the  constitution 
will  show  the  motive  and  purpose  of  the  League : 

Whereas,  our  lot  has  been  cast  in  a  large  city  where 
multitudes  have  need  of  the  administration  of  the  Gos- 
pel, and  God  has  put  it  into  our  hearts  to  endeavor  to 
do  some  work  for  the  upbuilding  of  Christ's  Kingdom, 
we  the  undersigned,  conscious  of  our  privilege  and  duty 
as  members  of  the  Protestant  Episcopal  Church  in  Pitts- 
burg  and  vicinity,  hereby  associate  ourselves  for  the  pur- 
pose of  extending  the  knowledge  of  the  truth  as  the 
Lord  hath  revealed  it,  and  as  this  Church  accepts  and 
proclaims  the  same. 

The  development  of  the  work  of  the  League  is 
one  of  deep  interest.  Five  missions  were  organ- 
ized and  one  other,  already  established,  was  taken 


THE  READER  AND   ORGANIZED  WORK.       73 

in  charge.  The  yearly  reports  beginning  with 
1889-90  have,  throughout,  the  ring  of  manly  effort 
and  earnest  hopefulness.  The  last  report  gives  six 
missions  in  the  care  of  the  League,  and  several 
others  points  where  services  have  been  held  from 
time  to  time. 

In  the  six  missions  there  are  now  129  families, 
20 1  communicants,  350  Sunday-school  scholars. 
In  three  years  there  were  120  baptisms,  and  121 
persons  received  Confirmation.  Most  of  the  peo- 
ple included  in  the  above  had  been  rescued  from 
indifference  and  neglect  of  religion.  Many  were 
the  Church's  own  children  baptized  in  England  or 
in  our  own  parishes.  "The  work  of  the  League 
revived  their  Christian  life  and  their  Church  love."1 

From  the  first  the  chaplain  of  the  League  had 
been  assisted  by  other  clergy  in  administering  the 
Sacraments. 

In  two  years  the  property  acquired  and  money 
on  hand  for  building  purposes  amounted  to  a  total 
of  $7800.  The  work  for  the  year  ending  Febru- 
ary, 1893,  including  the  salary  of  the  chaplain, 
the  travelling  expenses  of  the  Evangelists  and  Lay 
Readers,  and  the  cost  of  printing,  was  only  $1800. 
There  were  at  that  time  six  Evangelists  and  four- 
teen Lay  Readers,  and  the  call  of  the  president 
was  for  more  men  for  new  work.  From  the  time 

l  Report,  February,  1893. 


74  LA  Y  HEADERS. 

of  organization,  need  was  felt  for  the  systematic 
instruction  of  the  workers.  The  provision  made 
for  this  will  be  noted  in  another  chapter. 

The  Laymen's  Missionary  League  of  Buffalo,  N.  Y. 

Correspondence  with  the  Pittsburg  organization 
resulted  in  the  establishment  of  a  Laymen's  League 
in  Buffalo.  On  October  19,  1891,  some  fifty  lay- 
men met  the  Rt.  Rev.  the  Bishop  of  Western  New 
York,  and  adopted  a  constitution  closely  modelled 
after  that  of  Pittsburg,  and  work  is  conducted  on 
much  the  same  lines.1 

The  first  report  is  a  remarkable  one.  There  are, 
it  says,  84  Honorary  Members,  6  Helpers,  55  Lay 
Readers.  Within  the  year  the  services  rendered 
were  as  follows:  Morning  Prayer,  275;  Evening 
Prayer,  373;  Litany,  293;  Visitation  of  Prisoners, 
50;  Baptisms:  adults,  17,  infants,  18;  confirmed, 
21.  There  were  n  stations  regularly  supplied 
with  services,  and  1 7  which  had  been  occasionally 
supplied,  besides  8  institutions  regularly  visited  by 
members  of  the  League,  at  which  the  services  of 
the  Book  of  Common  Prayer  were  used.  All  this 
work  was  done  at  the  small  expense  of  $435.13. 
There  was  felt  at  once  the  need  of  a  Priest,  whose 
time  should  be  wholly  given  to  the  work  of  the 

1  See  Appendix  A  for  constitution. 


THE  READER  AND   ORGANIZED  WORK.       75 

League,  rendering  at  the  various  missions  those 
offices  without  which  the  Reader's  work  is  in- 
complete. 

There  were  three  principal  directions  of  work : 
i.  The  establishment  of  new  stations;  2.  The 
maintenance  of  services  at  disabled  stations,  and 
filling  vacancies ;  3.  Work  at  institutions. 

Several  missions  had  acquired  funds  for  a  Church 
building.  The  report  shows  on  every  page  hope- 
ful spirit  and  ardent  faith. 

The  superintendent  says :  "  It  is  not  without 
hope  that  in  the  plan  which  we  trust  the  Holy 
Spirit  is  unfolding  in  the  organization  and  work 
of  the  League  there  is  to  be  something  of  a  return 
to  the  methods  of  the  Primitive  Church,  a  reap- 
pearance of  the  minor  orders  of  the  ministry,  and 
the  primitive  effectiveness  of  aggressive  work." 

The  second  annual  report  has  the  same  tone. 
It  tells  of  a  church  erected  at  one  point,  of  four 
new  stations  established,  and  of  a  Church  Building 
Fund  well  begun.  It  records  the  bringing  of  24  to 
Holy  Baptism,  and  of  2 1  to  Confirmation.  It  calls 
attention  to  the  economy  of  the  work  of  Readers, 
for  the  expenses  of  the  League  for  the  year  were 
but  $434. 

There  is  the  record  of  generous  self-sacrificing 
labors.  The  need  is  expressed  for  500  Readers 
and  Helpers,  to  establish  and  carry  on  work  in 


76  LA  Y  READERS. 

250  towns  and  villages  in  the  deanery,  where  the 
services  of  the  Church  are  never  held.  In  reply 
to  a  Bishop  who  wrote  asking  what  difficulties  and 
dangers  had  been  met,  the  answer  was  returned 
by  an  officer  of  the  League,  that  the  danger  was 
that  men  would  prefer  an  easier  way  of  serving 
Christ  and  His  Church,  and  the  difficulty  was  to 
get  enough  men  and  enough  money.  Further  in- 
formation in  regard  to  these  Leagues  can  of  course 
be  obtained  from  their  presidents. 

In  the  examples  given  and  in  those  which  fol- 
low, it  must  be  borne  in  mind  that  all  these  move- 
ments are  yet  in  their  infancy.  They  are  not  cited 
because  of  their  visible  results,  as  much  as  to  show 
that  work  of  organized  Readers  is  practicable.  All 
of  course  have  their  own  trials,  difficulties,  discour- 
agements, and  the  results  may  not  seem  large; 
but  it  is  not  the  apparent  success  we  desire  to 
emphasize,  but  the  possibilities  that  lie  beyond 
these  beginnings  and  ventures  of  faith. 

///  Colonial  Dioceses  of  tltc  Church  of  England. 

There  are  some  conditions  which  are  common 
to  new  countries,  and  therefore  the  fact  of  the  ex- 
istence and  successful  conduct  of  Readers'  Asso- 
ciations in  large,  sparsely  settled  colonial  Dioceses 
may  be  useful  to  us  in  America.  We  select  ex- 


THE  READER  AND   ORGANIZED  WORK.       77 

amples,  and  briefly  note  their  chief  points  of 
interest. 

Australia  has  taught  us  something  about  the 
use  of  the  ballot,  and  is  attracting  attention  by  her 
system  of  land  transfer.  We  may  learn  something 
from  her  in  regard  to  Readers. 

In  the  Diocese  of  Sydney  there  has  been  a  Read- 
ers' Association  for  eighteen  years.  It  consists  of : 
I.  Probationers;  2.  Members;  3.  Honorary  Mem- 
bers. There  are  two  kinds  of  Readers,  Diocesan 
and  Local.  The  Primate  of  Australia  kindly  sent 
us  the  forms  he  uses  for:  i.  Recommendation  for 
Reader;  2.  The  Declaration  of  the  Reader ;  3.  The 
License.  The  clergy  who  avail  themselves  of  the 
services  of  a  Reader  must  be  Honorary  Members. 
The  applicant  is  examined  in  such  subjects  as 
the  Bishop  appoints,  and  if  all  is  favorable  he 
is  admitted  as  a  probationer  for  six  months.  At 
the  end  of  that  time  he  is  examined  again,  and  if 
satisfactory  is  licensed.  The  Association  is  man- 
aged by  the  Bishop  as  president,  and  a  committee 
of  six  clergymen  and  six  laymen.  The  regula- 
tions for  Readers  are  definite,  and  deal  not  only 
with  what  he  may  not  do,  but  they  prescribe  his 
position  during  the  service  as  the  prayer-desk,  and 
his  dress  as  that  of  a  chorister. 

In  the  Year  Book  of  the  Diocese  of  Adelaide 
there  is  the  evidence  of  excellent  work  and  busi- 


78  LAY  READERS. 

ness  method  throughout.  There  are  156  Read- 
ers in  the  Diocese,  and  65  clergy.  The  Readers' 
Association  has  the  Bishop  as  president,  with  two 
vice-presidents,  one  a  Priest  and  one  a  layman. 
Its  objects  are  :  the  formation  of  a  library,  arrange- 
ment for  lectures,  and  bringing  the  Readers  into 
closer  union.  The  regulations  require  the  Reader 
to  work  under  the  minister  of  the  parish,  or  if  not 
within  a  parish,  then  under  the  Archdeacon.  The 
form  set  forth  by  the  Bishop  for  the  admission  of 
Readers  is  one  of  the  simplest  and  best  we  have 
seen.1 

In  the  Diocese  of  Melbourne,  with  its  1 76  cler- 
gymen, there  are  298  Readers,  56  of  whom  are 
Stipendiary,  and  238  Honorary.  Each  of  these 
is  nominated  on  a  form  provided  for  the  purpose. 
Those  named  first  have  to  pass  a  preliminary 
examination,  conducted  by  one  of  the  chaplains. 
The  man  of  this  class  really  becomes  a  candidate 
for  Holy  Orders.  He  must  attend  the  annual 
Christmas  examinations,  which  last  a  week,  and, 
if  practicable,  those  held  at  Trinity.  The  Priest 
under  whom  he  works  sends  each  year  to  the 
Bishop  a  report  as  to  the  character  of  the  Reader, 
and  the  progress  he  has  made.  The  questions 
on  the  blank  form  include:  spirituality  of  mind, 
temper;  practical  judgment  and  knowledge  of  the 

1  See  Appendix  B  for  form. 


THE  READER  AND   ORGANIZED  WORK.       79 

world;  deportment  and  manners;  habits  of  self- 
denial  ;  health  and  energy  ;  influence  upon  others ; 
if  married,  are  his  wife  and  family  such  as  will  in- 
crease or  impair  his  influence  (see  I  Tim.  iii.  11, 
12);  whether  he  has  incurred  debts;  ability  as  a 
speaker ;  diligence,  wisdom,  and  affection  as  a  vis- 
itor ;  punctuality ;  whether  he  apportions  his  time 
to  leave  opportunity  for  study;  whether  he  wins 
the  personal  confidence  of  people  and  secures 
their  help. 

The  subjects  for  examination  consist  of  fourteen 
studies,  including  the  Greek  Testament.  This  last, 
however,  is  subject  to  dispensation.  The  course 
of  study  continues  for  three  years,  but  this  term  is 
often  exceeded.  A  few  after  trial  are  given  to 
understand  that  they  cannot  hope  for  ordination, 
but  if  useful,  they  are  retained  in  active  work. 

The  stipend  of  the  Reader  is  from  £70  to  £i$o, 
included  in  which  is  a  grant  from  the  Bishops' 
Fund. 

Many  of  the  Honorary  Readers  are  confined  by 
circumstances  to  parochial  work,  although  it  is 
understood  that  a  license  is  valid  for  the  whole 
Diocese.  It  has  been  found  in  Melbourne,  as  else- 
where, by  those  employing  lay  help,  that  in  a 
country  district  it  is  not  best  to  use  an  Honorary 
Reader  where  he  resides,  except  in  emergency. 
Our  informant  says :  "  This  does  not  always  apply, 


80  LA  Y  READERS. 

but  it  does  sufficiently  to  make  it  evident  that 
unless  a  man  is  specially  qualified,  his  constant 
residence  in  a  locality,  perhaps  as  a  business  man, 
places  him  at  a  disadvantage,  however  unreason- 
ably. As  a  consequence,  even  in  districts  fifty 
miles  from  Melbourne,  it  is  customary  for  the 
clergy  to  secure  help  from  the  metropolis.  In 
districts  farther  afield,  Honorary  Readers  are  use- 
fully employed  in  assisting  the  clergyman  with  his 
out  duty.  The  clergy  most  needing  such  help  are 
such  as  have  a  wide  district,  containing  a  central 
church  and  several  scattered  churches  and  school- 
houses.  An  Honorary  Reader  will  take  one,  two, 
or  three  services  during  the  day  in  different  direc- 
tions, while  the  clergyman  is  similarly  occupied 
elsewhere.  His  travelling  expenses  are  met;  no 
fee  is  admissible. 

"  Generally  a  clergyman  needing  this  help  tries 
to  form  a  plan  of  arrangements  well  in  advance. 
To  meet  this  and  cases  of  emergency  an  Associa- 
tion has  been  formed  with  an  honorary  secretary 
and  a  committee,  who  endeavor  to  supply  the 
needed  help.  A  devoted  man  of  leisure  would 
find  ample  scope  for  usefulness  as  unpaid  secretary. 
One  important  aspect  of  the  system  is  that  an 
outlet  is  afforded  within  the  Church  for  Christian 
energy  of  a  special  kind." 

During  the  conduct  of  service  both  Stipendiary 


THE   READER  AND   ORGANIZED  WORK.       8 1 

and  Honorary  Readers  wear  a  surplice  or  cassock 
and  cotta. 

Readers  in  Canada. 

Taking  the  Dominion  of  Canada  as  a  whole, 
there  is  not,  in  proportion,  the  large  use  of  Read- 
ers which  we  find  in  the  United  States.  But  it  is 
evident,  from  the  reports  of  eight  Bishops,  that 
they  believe  in  the  value  of  lay  work,  and  would 
rejoice  in  its  extension.  Several  of  them  refer  to 
the  Brotherhood  of  St.  Andrew  in  terms  similar 
to  those  used  by  the  Bishop  of  Ontario,  who 
writes :  "  The  Brotherhood  of  St.  Andrew  seems 
likely  to  become  a  fruitful  source  of  lay  help  of 
every  kind." 

There  are  Provincial  and  Diocesan  Canons  as  to 
Lay  Readers,  and  some  Bishops  admit  men  to 
the  office  with  a  special  form  of  service.  Among 
the  Dioceses  which  give  the  number  of  licensed 
Readers  are  the  following:  Niagara,  30;  Nova 
Scotia,  about  30;  Montreal,  31  ;  Huron,  52;  with 
a  few  in  the  Missionary  Dioceses  of  the  Northwest, 
and  the  large  number  of  66  in  Rupert's  Land. 

Attempts  have  been  made  in  several  Dioceses 
to  organize  Lay  Helpers'  Associations,  but  the 
only  one  in  active  operation  is  that  in  the  Diocese 
of  Huron.  From  the  reports  of  this  Association 
we  gather  much  of  our  information  as  to  the  work 


82  LAY  READERS. 

of  Readers  in  Canada.  There  are  in  this  organi- 
zation 52  licensed  Readers,  and  87  not  yet  licensed. 

It  was  felt  for  some  time  that  the  Canons  of  the 
Province  and  Diocese  "  hardly  covered  the  needs 
of  the  Church,  or  the  ordinary  practice  which 
sprang  up  in  regard  to  the  utilization  of  lay 
help."  The  Diocesan  Synod  has  now,  however, 
made  it  possible  for  a  Reader  to  work  outside  of 
his  parish ;  "  always  provided  that  he  can  act  in 
no  parish  without  the  consent  of  the  Incumbent." 
It  is  believed  that  "  a  wide  opportunity  for  use- 
fulness is  thus  opened  for  the  Lay  Reader." 

After  a  large  correspondence,  the  Huron  report 
says:  "'Laymen  to  the  front'  is  evidently  the  call 
all  along  the  line  among  Anglican  Churchmen  in 
the  mother  land,  and  the  word  is  echoed  back 
from  her  distant  colonies.  At  the  same  time, 
there  is  everywhere  manifested  the  conservative 
spirit  and  wise  supervision  which  characterize  the 
Anglican  system." 

If  it  seems  to  the  reader  that  the  movement 
for  organized  lay  helpers  is  slow  in  the  United 
States,  it  may  be  well  to  remember  that  after  the 
organization  of  the  Association  in  London  in  1 865 
it  was  fifteen  years  before  another  was  started  in 
England.  Already  in  this  country  other  cities 
are  moving.  Associations  have  been  formed  at 


THE  READER  AND   ORGANIZED  WORK.       83 

Detroit  and  Rochester,  and  Churchmen  in  Fall 
River,  Toledo,  St.  Paul,  and  elsewhere  are  inquir- 
ing, or  preparing  to  organize. 

But  while  the  examples  given  of  Readers'  Asso- 
ciations in  America  illustrate  what  can  be  done  in 
convocations  or  from  large  cities  and  directly  under 
the  Bishop,  the  question  will  naturally  arise,  What 
can  be  done  in  working  from  strong  parishes  in 
country  towns  ?  Since  this  has  had  practical  illus- 
tration in  places  wide  apart,  and  because  it  is  a 
subject  of  vital  importance  to  the  spread  of  the 
Gospel  of  the  Kingdom  in  the  country  places  of 
this  land,  we  will  present  it  in  a  separate  chapter. 


CHAPTER  VII. 

THE  WORK  OF  READERS  FROM  THE  PARISH 
AS  A  CENTRE. 

DURING  the  seventies  the  writer  lived  some 
years  in  the  country,  ten  miles  from  a  large  town, 
in  a  State  situated  in  the  Mississippi  Valley. 

There  was  no  religious  service  held  for  ten  miles 
in  any  direction,  although  the  population  was  by 
no  means  sparse.  One  or  two  Sunday-schools 
were  started,  but  soon  died  out.  The  only  people 
who  ever  went  to  a  place  of  worship  were  some 
Roman  Catholics  who  drove  into  town  to  attend 
church.  Except  the  children  of  the  Roman  Catho- 
lics and  those  of  two  Lutheran  families,  none  were 
baptized.  In  one  public  school  of  forty  children, 
four  had  been  baptized. 

The  people  would  have  welcomed  religious  ser- 
vices of  any  kind,  as  was  shown  during  a  six- 
months  trial  by  a  Presbyterian  preacher.  He  did 
not  continue  because  he  could  not  secure  a  living 
from  the  people. 

The  parish  ten  miles  distant  had  one  hundred 
84 


THE  PARISH  AS  A    CENTRE   OF   WORK.       85 

and  fifty  communicants.  If  there  had  been  a  band 
of  Lay  Readers,  a  half  dozen  could  have  done 
good  work  in  the  territory  of  which  we  speak. 

The  Rector  of  the  parish  was  a  man  of  mission- 
ary spirit.  At  that  time  the  nearest  Priest  to  the 
north  was  a  hundred  and  twenty  miles  away,  to 
the  east  a  hundred  and  fifty  miles,  and  to  the 
south  a  hundred.  On  every  line  of  railroad  there 
were  many  small  towns,  in  each  of  which  there 
were  from  four  to  twelve  communicants.  He  vis- 
ited several  of  these  within  a  radius  of  forty  miles 
once  a  month  on  a  week-night.  If  it  had  been 
practicable  to  have  had  Readers  to  go  out  to  these 
places  on  Sunday,  many  people  might  have  been 
kept  from  wandering  from  the  Church,  and  others 
might  have  been  won  to  her.  As  it  was,  he 
worked  single-handed.  The  Bishop  once  told  the 

writer  that  if  it  were  not  for  Mr.  W ,  the 

Church  would  be  dead  in  the  southwestern  part 
of  his  Diocese. 

Work  of  this  kind,  though  not  in  such  appalling 
quantity,  lies  around  parishes  all  over  the  United 
States.  What  can  be  done  to  meet  it?  Some- 
thing can  be  done  by  enlisting  laymen  in  the 
work.  The  idea  is  that  in  each  Church  centre  a 
band  of  Readers  shall  be  organized,  trained,  and 
set  to  work ;  that  they  shall  go  out  into  the  vil- 
lages and  rural  centres  of  population,  and  in  halls 


86  LAY  READERS. 

and  schoolhouses  conduct  Sunday-schoois  and 
services. 

Nor  is  this  merely  an  idea.  It  is  in  successful 
operation  at  points  far  apart  and  under  widely  dif- 
ferent conditions.  The  chief  difficulty  in  the  way 
of  such  work  will  be  the  wretchedly  wrong  idea 
that  the  parish  is  an  organization  f<5r  the  mere 
purpose  of  providing  for  its  supporters  the  ser- 
vices of  the  Church.  As  long  as  men  look  upon 
a  parish  as  a  society  for  selfish  spiritual  culture  (if 
there  really  can  be  such  a  thing),  they  will  not  be 
interested  in  aggressive  missionary  work. 

If  the  parish  has  reason  for  existence,  it  is  that 
it  may  be  a  centre  from  which  missionary  effort 
will  radiate  into  the  town  itself,  and  then  into  the 
country  beyond.  The  services,  sermons,  and  sac- 
raments provided  by  means  of  the  parish  are 
useful  as  they  prepare  men  for  carrying  the  King- 
dom of  God  to  others.  "  For  their  sakes  I  sanc- 
tify myself."1  This  is  the  true  spirit  in  which  to 
receive  the  blessings  of  the  Church. 

Of  work  done  by  laymen  in  the  large  cities 
from  strong  parishes  as  centres  we  shall  not  speak. 
It  receives  ample  illustration  in  such  parishes 
as  St.  George's  or  St.  Bartholomew's,  New  York. 
Accounts  of  such  work  are  readily  obtainable  in 
papers  and  reports. 

1  John  xvii.  19. 


THE  PARISH  AS  A    CENTRE   OF   WORK.       87 

The  modern  city  parish,  with  its  missions,  its 
parish  house,  and  multiform  agencies  for  minis- 
tering to  the  bodies  and  the  souls  of  men,  has 
called  forth  and  utilized  the  services  of  laymen  in 
a  way  for  which  we  may  well  thank  God  and  take 
courage. 

We  are  well  aware  that  a  parish  in  a  country 
town  is  usually  in  a  state  of  chronic  struggle  to 
meet  expenses ;  but  it  is  a  mistake  to  think  that 
work  for  the  extension  of  the  Kingdom  of  God 
will  weaken  it,  and  it  is  wrong  to  make  poverty 
an  excuse  for  neglect  of  duty. 

The  writer  can  best  illustrate  work  of  the  kind 
of  which  this  chapter  treats  by  giving  an  account 
of  that  with  which  he  is  personally  connected,  arid 
therefore  knows  most  about. 

During  the  ten  years  previous  to  1892,  mission- 
ary work  had  been  done  by  laymen  from  the  par- 
ish at  San  Diego,  Cal.,  as  a  centre.  Being  the  only 
Priest  of  the  Church  in  a  county  twice  as  large  as 
the  State  of  Massachusetts,  the  Rector  early  felt 
the  responsibility  laid  upon  him  of  keeping  up  an 
interest  in  the  Church  among  her  scattered  chil- 
dren. When  the  population  began  to  increase, 
owing  to  the  completion  of  the  railroad,  definite 
work  was  commenced.  By  means  of  her  laity 
the  parish  has  become  the  mother  of  missions.  In 
1886  the  first  service  was  held  at  National  City, 


88  LAY  READERS. 

the  Church  being  first  on  the  ground  with  the  ex- 
ception of  a  "  Union  meeting."  For  several  years 
Readers  from  St.  Paul's,  San  Diego,  held  regular 
services,  until  a  handsome  church  and  rectory 
were  built  and  a  Rector  called.  Five  missions 
now  under  the  Board  owe  their  origin  to  the  work 
of  the  parish. 

They  all  received  material  aid  in  money  and 
church  furnishings  long  after  they  ceased  to  be 
connected  with  the  mother  parish. 

It  is  interesting  to  note  that  four  of  the  Readers 
engaged  in  this  work  became  candidates  for  Holy 
Orders. 

In  1892  an  entirely  new  work  was  entered  upon. 
In  January  of  that  year  the  layman  referred  to  in 
the  first  sentence  of  Chapter  I.  came  to  his  Rector 
and  talked  over  the  possibility  of  holding  services 
at  several  places  in  the  country  within  a  radius  of 
twenty  miles. 

The  result  was  that  after  consultation  with  the 
Bishop,  the  Lay  Readers'  Association  of  St.  Paul's 
Parish,  San  Diego,  Cal.,  was  formed.  It  was  com- 
posed of  eight  men,  and  was  organized  under  a 
simple  constitution,1  with  the  idea  that  it  could 
develop  according  to  circumstances.  At  that  time 
it  was  not  known  by  those  interested  that  there 

1  See  Appendix  C  for  constitution. 


THE  PARISH  AS  A   CENTRE   OF  WORK.       89 

was  another  organized  band  of  Readers  in  the 
United  States. 

This  is  taken  by  us  as  an  evidence  that  the  Holy 
Spirit  is  moving  the  Church  to  work  of  this  kind, 
for  in  places  wide  apart  organized  lay  effort  for 
missionary  work  has  sprung  into  existence. 

The  work  now  to  be  undertaken  was  entirely 
new.  It  was  to  be  in  country  settlements,  in 
many  of  which  it  was  known  that  no  religious 
service  was  held.  Points  were  selected  in  which 
there  were  known  to  be  some  Church  families,  but 
it  was  hoped  that  people  generally  would  attend. 

The  men  who  had  been  selected  and  licensed  as 
Readers  had  experience  in  the  work  of  the  Brother- 
hood of  St.  Andrew,  but  only  two  of  them  had 
ever  read  the  service.  For  some  time  they  met 
on  two  or  three  evenings  a  week  in  the  church, 
when  one  would  read  Evening  Prayer,  and  another 
a  sermon,  after  which  adjournment  would  be  made 
for  comment  and  instruction  by  the  Rector. 

When  all  was  ready,  through  some  resident 
Churchman  the  use  of  the  schoolhouse  was  se- 
cured in  each  place,  and  to  him  was  left  the  mat- 
ter of  making  public  the  time  of  service  and  other 
preliminary  arrangements,  for  music,  etc. 

For  the  first  service,  if  possible,  a  clergyman 
went  out;  if  not,  two  Readers  were  sent,  one  of 


90  /-  /  Y  READERS. 

whom,  if  necessary,  could  lead  in  the  singing. 
The  first  sermon  read  by  the  Reader  was  usually 
one  prepared  by  the  Rector,  explaining  the  cus- 
toms and  position  of  the  Church,  without  entering 
into  argument,  but  with  plentiful  reference  to  the 
Holy  Scripture.  It  was  shown  that  all  might  meet 
for  common  worship,  and  the  blessings  of  the  unity 
of  Christian  people  was  dwelt  upon. 

The  people  were  asked  to  remain  at  the  close, 
and  then  the  proposition  of  regular  services  was 
submitted  to  them.  Arrangements  were  made  for 
the  following  Sunday.  If  it  could  be  done  wisely, 
the  charge  of  the  music  was  given  to  one  deemed 
fit.  It  is  believed  that  in  country  places  worked 
from  a  centre,  appointments  and  not  elections  is 
the  wiser  plan.  There  are  apt  to  be  local  jealous- 
ies in  all  small  communities,  and  an  appointment 
takes  away  chance  of  blame  upon  any  party  that 
may  exist.  As  soon  as  the  field  was  known,  the 
Rector  appointed  one  or  more  fit  persons  to  take 
general  charge  of  the  preparation  of  the  room  for 
worship,  etc.  If  there  arose  any  need  for  further 
organization  it  was  effected. 

Much  in  regard  to  methods  of  work  will  ap- 
pear in  future  chapters,  so  that  there  is  no  need  of 
enlarging  upon  that  here.  It  will  be  well,  how- 
ever, to  give  a  brief  account  of  the  history  of  the 
missions. 


THE  PARISH  AS  A   CENTRE  OF  WORK.       91 

It  is  with  gratitude  that  we  can  say  that  no 
work  undertaken  has  been  given  up.  At  times 
when  a  point  seemed  discouraging,  and  the  Rector 
proposed  discontinuing  services,  he  was  invariably 
met  by  a  protest  from  the  Readers  for  further  trial. 
At  such  times  the  Reader  most  interested  in  the 
place  would  make  a  special  effort  to  bring  about  a 
better  attendance,  and  always  with  success.  Since 
the  work  began,  two  other  settlements  have  been 
taken  up ;  in  each  case  it  had  its  origin  from  that 
already  in  existence.  At  one  place  a  Baptist  min- 
ister, who  had  preached  for  over  fifty  years,  was 
the  means  of  getting  us  to  start  a  mission  in  his 
neighborhood.  The  result  was  that  in  less  than 
a  year  his  daughter  and  her  husband  (a  licensed 
Baptist  preacher)  were  confirmed,  five  persons 
were  baptized,  and  there  are  eight  or  ten  desirous 
of  Confirmation.  None  of  these  had  been  previ- 
ously connected  with  the  Church. 

At  nearly  every  point  the  majority  of  those  who 
attend  the  services  knew  nothing  of  the  Church 
before  we  went  to  them.  The  idea  has  been  to 
gently  lead  such  people  into  the  Church,  not  by 
compromise,  but  by  letting  the  Prayer-Book  ser- 
vice work  upon  them,  and  by  giving  them  instruc- 
tion in  the  spirit  of  love. 

The  work  has  developed  beyond  all  expectation, 
and  is  constantly  presenting  new  phases,  demand- 


92  LA  Y  READERS. 

ing  sanctified  common  sense  on  the  part  of  those 
engaged  in  it.  The  question  of  the  union  of  Chris- 
tians, when  studied  in  actual  process  of  evolution, 
is  a  different  one  from  a  mere  discussion  of  the*  > 
While  nothing  has  been  done,  and  while  nothing 
will  be  done,  contrary  to  the  spirit  of  Church  prin- 
ciple or  the  letter  of  Church  law,  yet  when  Chris- 
tian people  accustomed  to  call  themselves  by 
dividing  names  meet  with  us  for  worship  and  work, 
one  naturally  puts  back  everything  unessential 
and  brings  a  question  to  this:  What  would  Christ 
and  His  Apostles  do  under  the  circumstances? 
We  cannot  overcome  inherited  opinions  and  prej- 
udices by  battle.  If  anything  will  do  that,  it  is 
the  spirit  of  love,  "  which  suffereth  long  and  is 
kind." 

It  was  seen  at  an  early  date  that  there  should 
be  a  Priest  to  follow  up  the  Readers  and  to  com- 
plete the  work.  For  some  time  a  self-sacrificing 
man  gave  himself  up  to  this  service,  and  the  mis- 
sions received  a  great  impetus  during  his  ministra- 
tion. Now  the  Sacraments  are  administered  by  a 
Priest  who  devotes  half  his  time  to  the  work. 

Services  are  held  at  four  places  outside  of  the 
city  on  each  Sunday,  and  on  every  alternate  Sun- 
day at  three  additional  points.  In  three  places  the 
advisability  of  erecting  a  building  is  discussed,  and 
in  two  a  fund  has  been  started.  In  one  we  have 


THE  PARISH  AS  A   CENTRE  OF  WORK.       93 

a  small  building.  At  four  places  we  are  in  sole 
possession  of  the  field ;  in  the  others  we  come  in 
conflict,  as  to  time  of  service,  with  no  religious 
society.  The  congregations  will  compare  well 
with  many  missions  which  cost  much  to  sustain 
them.  At  one,  the  congregation  seldom  numbers 
less  than  forty;  at  another  it  is  usually  at  least 
thirty ;  at  another,  though  it  numbers  less,  there 
are  generally  as  many  men  as  women  present. 
At  one  place  we  have  had  as  high  as  ninety  attend, 
and  several  times  fifty. 

The  Readers  have  grown  into  the  work.  Their 
self-sacrificing  labors  have  reacted  in  producing 
self-culture.  They  have  improved  in  a  marked 
manner  in  all  that  makes  their  ministrations  pleas- 
ing and  effective.  While  we  began  with  men  most 
of  whom  were  over  forty  years  of  age,  men  of 
whose  ability,  piety,  and  soundness  we  were  sure, 
yet  younger  men  have  come  into  the  Association 
with  zeal  and  strength. 

At  all  missions,  from  the  first,  an  offering  has 
been  taken,  which,  the  people  are  informed,  goes 
to  pay  travelling  expenses,  to  purchasing  necessary 
things,  and  to  further  the  work  generally. 

The  work  has  been  a  means  of  blessing  to  the 
men,  to  the  whole  parish,  and  to  the  Rector,  as 
well  as  to  those  who  are  served  by  the  Association. 

It  should  be  known  that  this  work  is  done  from 


94  LA  Y  READERS. 

a  parish  which  has  no  large  wealth.  It  has  been 
done  in  times  of  great  depression  following  a 
"  boom."  It  has  cost  but  little.  The  offerings  in 
the  missions  have  been  small ;  they  have  no  more 
than  paid  the  actual  expenses  of  the  Association. 
Some  of  the  missions  are  among  people  who  can- 
not give,  and  the  offerings  do  not  pay  the  travel- 
ling expenses  of  the  Reader.  Others  make  up 
the  deficiency.  The  Altar  Chapter  provided  vest- 
ments, and  the  other  Chapters  of  the  Guild  have 
always  been  ready  to  respond  to  calls  for  assist- 
ance. The  only  aid  received  from  outside  was  a 
gift  from  two  friends  of  sums  amounting  to  three 
hundred  dollars  per  annum  towards  the  salary  of 
a  Priest.  This  gift,  the  result  of  the  work  that 
was  being  carried  on,  was  supplemented  by  small 
monthly  subscriptions  by  the  people  of  the  parish 
and  missions,  and  by  some  of  the  Church  organi- 
zations. We  speak  of  these  things  because  the 
objection  may  be  raised,  "  We  are  too  poor."  We 
do  not  believe  any  parish  in  the  land  felt  poorer 
than  we  did  when  we  began  the  work,  or  during 
its  continuance.  It  was  begun  and  has  been  car- 
ried on  in  faith  and  on  business-like  principles, 
incurring  no  expenses  which  we  could  not  meet, 
and  we  have  never  lacked  men  nor  means.  Both 
have  come  as  the  work  increased. 

From  the  opposite  side  of  the  continent  we  give 


THE  PARISH  AS  A   CENTRE  OF  WORK.       95 

another  example  of  missionary  work  done  by  lay- 
men from  the  town  parish  as  a  centre  of  operation. 
It  shows  that  though  conditions  are  widely  differ- 
ent, yet  the  Church  with  its  living  organism  can 
meet  those  varying  needs  and  conditions. 

The  story  can  best  be  told  in  the  language  of 
the  one  who  for  years  has  done  missionary  work 
in  North  Carolina,  Mr.  S.  S.  Nash,  of  Tarborough : 

"  Associated  with  me  in  carrying  on  the  mission, 
of  which  I  have  the  regular  charge,  are  two  other 
Brotherhood  men  and  two  ladies.  Four  of  us  are 
pretty  sure  to  be  on  hand  at  the  place  of  meeting, 
twelve  miles  from  town,  every  Sunday  afternoon 
at  3.30  P.M.  We  are  fortunate  enough  to  own  an 
organ,  and  one  of  our  lady  assistants  plays.  Music 
is  made  one  of  the  features  of  our  services.  We 
open  with  a  hymn,  always  using  the  Church  Hym- 
nal, and  almost  everybody  sings.  Next,  we  all  say 
the  Creed,  then  follows  the  Lord's  Prayer,  Collect 
for  the  day,  and  some  others.  Then  the  Psalter 
for  the  day,  and  at  its  conclusion  all  the  grown 
people  go  together  to  the  back  part  of  the  hall 
for  the  Bible-class,  and  the  children  are  divided 
up  into  classes  and  taught.  We  keep  the  Prayer 
Book  to  the  front  all  the  time,  and  we  find  as  a 
consequence  they  soon  begin  to  feel  a  sense  of 
proprietorship  in  it;  and  I  invariably  second  the 
desire  to  take  one  home  on  the  part  of  any  one  of 


96  LA  Y  READERS. 

them,  only  stipulating  that  they  be  brought  regu- 
larly to  the  services.  I  fully  agree  with  Bishop 
Thompson  that  the  Prayer  Book  is  the  great  mis- 
sionary. 

"  We  are  always  provided  with  cards  containing 
on  one  side  the  Creed,  the  Lord's  Prayer,  and  the 
Ten  Commandments,  all  provided  with  appropriate 
Bible  references.  This  every  child  must  learn  first, 
and  from  this  to  the  Church  Catechism.  At  the 
same  time  we  give  them  to  learn  the  Lessons  of 
the  Joint  Diocesan  Scheme.  So  you  see  we  are 
training  them  to  be  pretty  good  Churchmen.  As 
a  rule,  they  learn  with  astonishing  rapidity  and 
seem  eagerly  to  ask  for  more.  The  average  at- 
tendance is  good. 

"  At  the  conclusion  of  the  lessons  the  children 
are  catechised  in  the  presence  of  the  whole  congre- 
gation, and  advantage  of  the  opportunity  is  taken 
to  let  the  instruction  be  as  much  for  the  elders  as 
for  the  children.  On  one  Sunday  in  each  month 
we  have  regular  Evening  Prayer  and  sermon.  If 
a  clergyman  can  be  obtained,  we  get  one ;  if  not, 
I,  as  Lay  Reader,  read  a  sermon.  The  services 
are  hearty  because  all  hands  become  familiar  with 
the  service  through  the  Sunday-school." 

Mr.  Nash  refers  to  others  who  are  laboring  on 
the  same  lines  as  he  is.  In  his  addresses  at  the 
convention  of  the  Brotherhood  of  St.  Andrew  at 


THE  PARISH  AS  A    CENTRE   OF   WORK.       97 

Boston  in  1892,  Mr.  Nash  gave  many  interesting 
particulars  of  his  missions,  which  are  valuable  be- 
cause they  illustrate  work  among  people  generally 
considered  hard  to  reach. 

He  tells  of  the  work  to  be  done  outside  the  towns, 
and  that  in  many  places  "  laymen  are  going  out 
into  little  communities  to  carry  the  Gospel  to  men." 

"  My  first  experience  in  starting  a  mission  was 
as  follows:  I  went  into  a  small  community  and 
had  a  congregation  of  three,  and  I  was  met  with 
this  objection  :  '  You  don't  need  to  start  a  church 
here ;  our  people  don't  know  anything  about  your 
Church.'  Next  Sunday  I  went,  and  there  were 
six  present,  and  still  the  same  discouragement.  I 
said  :  '  Next  Sunday  we  will  start  a  Sunday-school.' 
Within  a  few  weeks  we — I  and  the  brothers  who 
work  with  me — had  most  of  the  children  in  the 
neighborhood.  Then  the  parents  followed  the 
children.  Some  came  out  of  curiosity,  but  all  re- 
mained to  pray." 

This  mission  resulted  in  the  starting  of  another. 
Mr.  Nash  was  met  by  the  usual  discouragement: 
"  Don't  you  go  out  there.  The  Baptists  and  Pres- 
byterians have  tried  and  failed."  He  did  go,  and 
when  he  spoke  at  Boston  the  mission  was  a  year 
and  a  half  old,  and  the  children  of  the  neighbor- 
hood had  been  taught  the  Church  Catechism  from 
beginning  to  end. 


98  LA  Y  READERS. 

Such  work  as  Mr.  Nash  is  doing,  in  a  way  de- 
pendent upon  local  conditions,  may  be  done  from 
every  town  parish.  Tarborough  has  but  about 
two  thousand  inhabitants.  The  parish  has  only 
a  few  more  than  two  hundred  communicants. 

But  it  is  asked,  How  can  I  get  the  laymen  to 
engage  in  such  work?  How  can  I  arouse  them 
to  a  sense  of  responsibility?  How  can  I  prepare 
them  for  the  work  ?  How  shall  they  do  the  work  ? 
The  following  chapters  are  intended  to  be  helpful 
in  answering  these  questions. 


CHAPTER   VIII. 

THE   SELECTION   OF   MEN   FOR   READERS,    AND 
OF   PLACES   FOR   WORK. 

MANY  a  parish  Priest  who  is  fully  alive  to  the 
opportunities  for  missionary  work  which  there  are 
in  the  suburban  and  country  districts  surrounding 
his  parish,  says :  "  I  have  no  men  whom  I  could 
get  to  act  as  Readers."  The  answer  is  best  given 
by  asking  the  question,  Have  you  tried  ? 

If  there  is  a  Chapter  of  the  Brotherhood  of 
St.  Andrew  in  the  parish,  there  will  be  likely  to  be 
some  material  in  it  which  can  be  utilized.  Bishops, 
Priests,  and  Readers  have,  in  letters  to  us,  stated 
that  this  organization  has  been  a  training-school 
for  Readers.  The  Bishop  of  Alabama  says  in  ref- 
erence to  this  :  "  The  Brotherhood  has  been,  with 
us,  the  dawn  of  a  new  era." 

There  is,  in  most  parishes,  at  least  one  man  who 
has,  at  times,  read  the  services  on  emergency,  or 
during  vacancies.  He  will  be  a  good  man  to  be- 
gin with.  It  will  be  a  mistake  to  wait  until  sev- 
eral can  be  obtained.  If  work  is  started,  others 
will  be  found  who  will  become  interested. 

99 


100  LAY  READERS. 

Dr.  Breck  began  the  School  of  the  Prophets  at 
Nashotah  with  one  student.  At  Faribault,  in  1858, 
he  had  but  three.  It  is  often  better  to  begin  in  a 
small  way.  Men  who  are  not  thought  of  at  first 
will  make  good  Readers  with  preparation. 

On  a  certain  Saturday  the  writer  remembers 
one  of  the  Readers  of  the  parish  was  taken  sick 
and  could  not  keep  his  appointment.  A  mission 
would,  it  seemed,  have  to  be  disappointed,  and 
there  was  no  way  to  send  the  people  word.  A 
quiet  man,  over  forty  years  of  age,  happening  to 
be  at  the  rectory,  was  told  of  the  situation,  and 
the  remark  was  made  to  him  almost  in  a  joking 
way,  "  I  guess  you  will  have  to  go."  Immediately 
came  the  unexpected  reply :  "  If  you  think  I  could 
do  it,  I'll  try."  In  five  minutes  he  was  reading 
Evening  Prayer,  his  Rector  acting  as  congregation. 
An  appointment  was  made  for  the  evening,  when 
he  read  the  service  again,  and  the  sermon  which 
had  been  chosen  for  him,  and  he  was  found  to  do 
both  very  well.  This  man,  of  a  retiring  nature, 
and  one  who  naturally  shrank  from  appearing  in 
public,  has  developed  into  one  of  the  most  zealous 
and  energetic  Readers  we  ever  knew.  He  has 
become  "  bold  "  in  the  office,  and  has  twice  been 
selected  to  hold  the  first  service  at  new  points. 
Faithful,  willing,  godly,  he  has  grown  into  the 
work,  surprising  himself  and  others. 


THE  SELECTION  OF  MEN  FOR  READERS.     ioi 

There  are  three  essential  qualifications  which  a 
man  must  have  to  begin  with — godliness,  willing- 
ness, and  reliability.  A  man  selected  must  have 
a  good  character.  No  risk  must  be  taken  as  to 
that.  He  must  be  willing  to  try  the  work.  He 
must  be  a  man  who  can  be  relied  upon  to  do  what 
he  is  given  to  do. 

Any  man  of  ordinary  ability  who  has  these 
qualifications  may  become  fitted  for  some  part  of 
the  work  by  proper  training.  No  training  can 
compensate  for  their  lack.  Of  course  there  are 
other  qualifications  necessary  for  efficient  work. 
But  there  are  few  men  who  cannot  be  taught  to 
read  the  service  acceptably  if  they  are  willing  to 
learn,  and  if  they  have  a  fair  education  to  start 
with — of  course  the  more  education  a  man  has  the 
better.  But  there  are  many  who  read  well  who 
have  not  had  the  advantages  of  a  college  course. 

As  to  the  age  of  the  men,  most  of  those  at 
Buffalo  "  are  young  and  busy  men."  It  is  well  in 
starting  work  in  a  parish  to  get  men,  if  possible, 
who  are  between  thirty  and  fifty.  One  Bishop 
says  wisely,  "  Don't  take  boys."  We  are  not  dis- 
paraging young  men,  but  iMs  well  to  run  as  little 
risk  as  possible,  and  to  let  them  come  in  after  trial. 
Let  them  learn  first  by  working  with  and  under 
others.  Of  course  where  a  young  man  has  been 
known  in  a  parish  during  years  of  work  in  the 


102  LAY  READERS. 

choir,  Sunday-school,  or  the  Brotherhood,  he  is 
already  tried.  We  refer  in  the  above  to  untried 
young  men  who  may  offer  themselves.  Do  not 
discourage  a  man,  but  be  sure  of  him  before  he  is 
placed  in  the  responsible  position  of  Reader.  At 
San  Diego  we  began  with  men  from  thirty  years 
old  and  upwards.  Younger  ones  have  come  in 
since,  and  most  efficient  and  zealous  they  are. 
Often  young  men  can  give  more  time  to  the  work 
of  preparation.  Have  young  men  in  training. 
The  Church  needs  their  strength  and  enthusiasm. 

Selection  of  Places. 

In  large  cities  the  movement  of  population  to- 
wards the  country,  the  result  of  modern  facilities 
for  rapid  transit,  provides  abundant  opportunity 
for  the  starting  of  missions  in  suburban  districts. 
To  this  there  will  be  perhaps  the  opposition  of 
some  in  the  fear  that  missions  will  draw  off  some 
of  the  congregation,  and  some  of  the  support, 
from  the  parish.  Though  a  natural  objection,  it 
is  really  a  selfish  one,  and  resolves  itself  into  this 
question:  Are  we  to  .work  merely  for  the  parish, 
or  is  there  a  higher  duty  to  work  for  the  exten- 
sion of  the  Kingdom  of  Jesus  Christ?  It  is  a  fact 
which  any  laborer  in  missions  knows,  that  while 
the  well-to-do  will  go  down-town  to  church,  those 


THE  SELECTION  OF  PLACES  FOR  WORK.    103 

who  are  earning  a  bare  living,  and  who  have  large 
families,  cannot  afford  to  do  so.  These  latter  will 
drift  from  the  Church,  and  they  do  drift  from  her, 
unless  she  goes  to  them.  Often  work  of  this  kind 
goes  undone  because  the  Rector  cannot  undertake 
it  alone,  and  the  parish  cannot  afford  an  assistant. 
If  it  is  done  at  all  laymen  must  do  it.  They  will 
do  it  if  they  are  set  to  work.  They  are  doing  it 
at  hundreds  of  points.  If  a  new  suburb  begins 
to  grow,  be  first  on  the  ground,  not  last.  The 
Church  can  be  first  if  a  Reader  and  his  helpers 
are  sent  to  occupy  the  territory.  Select  the  most 
promising  point,  and  amid  all  discouragement  stay 
with  it. 

In  smaller  towns  there  is  the  surrounding  coun- 
try, which,  by  the  way,  should  not  be  neglected 
by  parishes  in  larger  towns  with  suburban  mis- 
sions. Some  one  objects  at  once :  "  There  are 
few,  if  any,  Church  people  in  these  country  places." 
All  we  can  say  is,  Go  to  work  and  make  some. 
The  Church  is  not  sent  to  Israel  alone,  but  to  all 
men.  The  absence  of  Church  folks  is  not  a  valid 
objection.  The  question  is,  Are  there  any  people 
to  whom  the  Church  can  minister? 

In  the  mission- field  which  Breck  marked  out 
around  Faribault,  there  was  a  population  one  fifth 
Roman  Catholic  and  four  fifths  sectarian.  He 
writes  in  1858;  "  Next  Saturday  I  go  to  Owat- 


104  LAY  READERS. 

onna,  where  I  hope  to  find  at  least  one  Church- 
man." There  is  a  parish  there  now  of  one  hun- 
dred communicants,  but  scores  of  places  all  over 
the  land,  of  like  size,  have  no  parish  or  mission  at 
all.  Dr.  Breck  did  not  wait  until  he  was  sent  for, 
and  that  is  the  reason  he  was  the  wonderful  mis- 
sionary he  was.  In  the  same  year  he  writes  of  a 
service  which  he  and  a  Reader  held :  "  There  was 
not  a  Churchman  present.  But  we  had  service 
nevertheless,  and  the  people  responded,  too.  \Ye 
rubricated,  paged,  and  explained  as  we  went  on. 
The  Prayer  Books,  I  told  them,  would  be  left  at 
one  of  their  houses,  unless  any  of  them  would  like 
to  take  them  home  to  read  until  the  next  service. 
Every  book  was  borrowed." 

If  there  is  no  place  with  Church  people  which 
can  be  reached  by  rail  or  conveyance,  select  some 
point  which  seems  to  offer  the  best  opportunity 
for  work,  some  community  which  appears  neg- 
lected. Do  what  Mr.  Nash  did,  as  related  in 
Chapter  VII.  He  looked  for  people  who  needed 
the  Church,  not  people  who  asked  for  it.  At  one 
of  the  missions  near  San  Diego  where  there  is  an 
average  attendance  of  thirty,  there  is  sometimes 
not  a  Churchman  in  the  congregation.  They  are 
greatly  in  the  minority  at  every  mission  except 
one.  But  the  Church  went  to  the  people  first,  and 
it  holds  the  field  except  at  one  place,  where  the 


THE  SELECTION  OF  PLACES  FOR  WORK.     105 

Romanists  followed  us  up  with  a  monthly  service, 
because  their  people  attended  the  Church.  But 
some  of  them  attend  still. 

Every  town  parish  in  this  land  should  have 
missions  in  the  country  around  it  worked  by 
Readers.  Why  is  there  not  such  work  done  from 
every  Church  centre?  Whose  fault  is  it?  Do 
the  laity  feel  their  responsibility  ?  Do  the  clergy 
endeavor  to  arouse  in  them  a  sense  of  the  mission 
of  the  Church  to  the  people  of  this  land?  We 
believe  that  laymen  can  be  interested  if  they  are 
approached  in  the  right  way.  We  believe,  with 
Dr.  Rainsford,  that  no  body  of  Christians  has  so 
many  laymen  fitted  for  this  work,  and  no  body 
of  Christians  has  made  so  little  use  of  them.  The 
talent  has  been  folded  in  a  napkin.  It  is  time  to 
unfold  it.  It  is  being  unfolded. 

Preparation  for  First  Service. 

If  a  Churchman  is  resident  in  a  place  chosen  for 
work,  he  can  best  make  arrangements  for  the  first 
service.  He  can  give  notice  to  the  people  of  the 
neighborhood  by  means  of  a  written  invitation 
tacked  up  at  the  post-office  or  store,  and  by  word 
of  mouth. 

A  schoolhouse  can  usually  be  obtained,  but  if 
there  is  a  hall  in  the  neighborhood  it  is  in  many 


106  LAY  READERS. 

respects  better.  The  seats  in  a  schoolroom  are 
intended  for  children,  and  it  is  awkward  to  kneel, 
unless  one  steps  out  into  the  passageway.  But 
still  it  will  do  very  well  if  there  is  nothing  better. 
A  hall  is  preferable  because  it  can  be  made  to  look 
neat  and  churchly  in  time,  by  articles  of  furniture 
which  can  be  put  away  during  the  week. 

In  some  places  there  is  opportunity  to  use  the 
house  of  worship  of  some  religious  society.  It  is 
not  wise  to  use  such  a  building  if  it  can  be  avoided. 
It  may  give  rise  to  complications  as  to  questions  of 
reciprocity  which  cannot  be  granted  without  sac- 
rifice of  principle.  If  such  a  place  of  worship  is 
used,  it  will  be  the  best  way  to  rent  it.  Payment 
will  remove  any  sense  of  obligation  which  might 
hinder  the  work. 

If  there  is  no  resident  Churchman,  it  will  often 
be  better  for  some  one  to  go  out  into  the  commu- 
nity and  prepare  the  way  as  far  as  he  can. 

The  first  service  will  be  dealt  with  in  another 
chapter. 


CHAPTER  IX. 

THE  PREPARATION  OF  THE  READER. 

BEFORE  a  Reader  is  sent  out  to  work,  he  should 
be  so  familiar  with  the  service  which  he  is  to  read 
that  there  may  be  no  danger  of  his  making  mis- 
takes. A  man  may  have  been  used  to  the  Prayer 
Book  as  a  member  of  the  congregation  for  a  long 
time,  and  yet  when  he  attempts  to  act  as  Reader 
he  may  become  confused.  Taking  the  part  of 
leader  is  very  different  from  following  a  leader. 
The  writer  remembers  his  first  experience  as  a 
Reader.  One  Wednesday  evening  the  Rector 
was  to  be  absent,  and  without  any  instruction  or 
drill,  and  no  preparation  but  looking  over  the  ser- 
vice and  lessons  by  himself,  he  went  through  with 
it  nervous  and  ill  at  ease. 

The  necessary  preliminary  preparation  is,  that 
the  man  who  is  to  be  sent  to  a  mission  should 
read  the  service  several  times  in  the  presence  of 
the  clergyman  under  whom  he  is  to  work.  The 
Sunday-school  room,  the  chapel,  or,  if  necessary, 
the  church,  can  be  used,  and  the  candidate  should 
107 


108  LAY  READERS. 

read  the  service  which  he  is  to  take  on  Sunday, 
with  the  sermon,  the  announcement  of  hymns,  the 
giving  of  notices,  the  taking  of  the  offering,  and 
the  closing  prayer. 

Nothing  is  small  when  the  decency  and  order  of 
Divine  worship  is  considered.  It  is  but  fair  to  the 
Reader  that  he  shall  know  exactly  what  he  is  to 
do,  and  how  he  is  to  do  it.  The  errors  he  makes 
in  preparation  should  be  noted,  and  at  the  end  full 
criticism  made,  and  then  or  at  some  other  time  he 
should  go  over  the  whole  again. 

If  there  are  several  men  they  may  meet  on  one 
or  two  evenings  a  week  for  drill  of  this  kind.  We 
have  dwelt  upon  this  because  we  have  known  men, 
entirely  unprepared,  stumble  through  a  service  to 
their  own  mortification  and  to  the  discomfort  of 
the  people. 

But  this  preliminary  preparation  is  but  the  be- 
ginning of  the  training  which  Readers  should  have. 
As  soon  as  men  get  into  mission  work,  they  will 
begin  to  feel  the  need  of  knowing  more  than  the 
average  layman  does  about  the  Church,  the  Bible, 
and  the  Prayer  Book.  It  has  been  the  history  of 
every  Readers'  Association  that  systematic  train- 
ing has  sprung  up.  The  men  feel  they  must  be 
able  to  answer  the  questions  which  are  continually 
asked  them.  Readers  in  the  missions  will  find, 
as  of  old,  that  they  must  be  doctores  aitdicntium. 


THE  PREPARATION  OF   THE  READER.     109 

Questions  about  Baptism,  Confirmation,  the  Creed, 
the  customs  of  the  Church — all  these  come  to 
them,  and  they  must  be  able  to  answer  or  lose 
their  influence.  If  the  Reader  does  not  know,  the 
right  way  as  well  as  the  prudent  way  will  be  to 
state  frankly  that  he  is  not  sure,  but  that  he  will 
bring  an  answer  next  time ;  that  he  will  look  the 
matter  up  or  ask  his  Rector. 

As  soon  as  Readers  were  licensed  in  London, 
under  the  resolutions  of  1866,  methods  of  instruc- 
tion and  preparation  began  to  be  formulated,  fol- 
lowed by  examinations.  The  books  recommended 
to  those  who  are  candidates  for  the  office  of  Dio- 
cesan Reader  embrace  the  subjects  of  Old  and 
New  Testament  History,  Church  History,  English 
Church  History,  with  Bishop  Barry's  Teachers' 
Prayer  Book,  and  Paley's  Evidences. 

In  1880  began  what  has  been  maintained  each 
year  since,  a  four-weeks'  course  of  instruction  for 
Readers  at  Keble  College,  Oxford.  These  annual 
instructions  have  been  well  attended.  In  1892  a 
Reader  from  the  United  States  was  present.  The 
programme  for  that  year,  following  in  the  line  of 
others,  made  every  provision  for  the  spiritual  man. 
The  instructions  given  by  able  men  embraced  a 
wide  range  of  subjects. 

In  the  Deanery  of  Auckland,  Diocese  of  Dur- 
ham, there  have  been  for  some  time  classes  for 


I  10  LAY  READERS. 

preparing  and  training  Readers,  and  quarterly  ex- 
aminations on  the  instruction  given.  Classes  are 
held  at  four  places  in  the  Deanery.  The  scheme 
for  three  months'  study  consists  of  stated  portions 
of  the  Old  and  New  Testaments,  a  portion  of  the 
Church  Catechism  and  of  the  Prayer  Book.  At 
each  examination  the  reading  of  the  Bible  and 
Prayer  Book  is  included.  The  annual  report  says : 
"  It  is  hoped  that  three  or  four  men  from  each  of 
the  twenty-seven  parishes  in  the  Deanery  will  en- 
gage in  the  work." 

The  Laymen's  League  at  Pittsburg  has  an  ex- 
cellent system  for  the  training  of  its  men.  In- 
structions are  given  and  quarterly  examinations 
held  after  the  manner  of  the  Association  in  the 
Deanery  of  Auckland.  In  both  places  the  lectures 
and  instructions  are  open  to  all  who  may  wish  to 
attend.  The  Pittsburg  scheme  before  us,  an- 
nouncing the  study  for  a  quarter  and  the  topics  for 
examination,  is  as  follows : 

Old  Testament :  The  Book  of  Psalms,  with  cog- 
nate portions  of  Samuel  and  Kings. 

New  Testament :  Book  of  The  Acts ;  the  mis- 
sionary journeys  of  St.  Paul. 

Church  Catechism :  The  Creed  and  succeeding 
answers  with  Scripture  proofs. 

Prayer  Book :  The  Collects  and  prayers  histor- 
ically considered. 


THE  PREPARATION  OF   THE  READER,     m 

Reading:  Public  reading  of  Bible  and  Prayer 
Book. 

"  All  desiring  to  be  admitted  as  Lay  Evangelists 
must  pass  successfully  one  examination. 

"  All  Lay  Readers  and  Evangelists  are  ex- 
pected to  attend  the  instructions,  and  are  affec- 
tionately invited  to  present  themselves  for  exam- 
ination in  order  to  insure  progress  and  added 
efficiency." 

The  appointments  at  the  six  missions  for  three 
months  are  printed  in  connection  with  the  above, 
with  the  names  of  the  Readers,  and  instructions  to 
them  as  to  reports,  etc. 

In  our  own  work  systematic  instructions  upon 
the  Prayer  Book,  Church  History,  etc.,  once  a 
week  have  been  well  attended  by  the  Readers, 
and  by  the  members  of  the  Brotherhood  of  St. 
Andrew.  The  Rector  is  usually  the  one  to  con- 
duct such  instruction. 

It  has  also  been  found  helpful  to  meet  at  stated 
times  in  the  evening,  when  one  reads  Evening 
Prayer,  and  another  a  sermon.  After  this  adjourn- 
ment is  made  to  the  vestry-room,  and  after  criti- 
cisms by  the  Rector  there  is  a  general  talk  of  the 
service  and  the  work.  It  is  helpful  to  the  men, 
and  brings  them  together. 

One  means  of  preparation  for  the  work  must 
not  be  forgotten.  A  man  cannot  be  an  efficient 


112  LAY  READERS. 

Reader  who  is  not  interested  in  the  Church  at 
large.  A  Reader  who  does  not  read  Church 
papers  can  have  neither  the  understanding  of  the 
work  nor  the  interest  in  it  which  is  essential  to  its 
best  interests.  A  Reader  should  be  familiar  with 
the  history  of  the  Church,  not  of  the  past  alone, 
but  of  the  history  which  she  is  making  to-day. 
Of  course  the  Priest  in  charge  of  Readers  will  give 
directions  as  to  what  books  they  should  read.  A 
short  list,  however,  may  be  helpful  to  some : 

Commentary  on  the  Holy  Bible.  By  various 
authors.  (Published  by  the  S.  P.  C.  K.)  This 
cannot  be  commended  too  highly.  It  is  excellent, 
and  very  cheap.  (Six  vols.,  $1.50  each.) 

Kip's  Double  Witness.     ($1.50.) 

Little's  Reasons  for  Being  a  Churchman. 
($1.00;  paper,  50  cents.) 

Sadler's  Church  Doctrine  Bible  Truth.  (50 
cents.) 

Prayer  Book  Commentary.  (Published  by  the 
S.  P.  C.  K.  60  cents.) 

Prayer  Book  Reason  Why.  By  the  Rev.  Wil- 
son R.  Ross.  An  excellent  little  book,  full  of 
valuable  and  interesting  information.  (Only  20 
cents.) 

Chief  Things  :  Church  Doctrine  for  the  People. 
By  the  Rev.  A.  W.  Snyder.  (Cloth,  $1.00 ;  paper, 
50  cents.) 


THE  PREPARATION  OF   THE  READER.     113 

The  Church  Handy  Dictionary.     (50  cents.) 

Sadler's  CJiurch  Teacher's  Manual,  being  the 
CJiurch  Catechism  Explained.  (75  cents.) 

Cutt's  Turning-points  of  General  Church  His- 
tory. ($1.50.) 

Lane's  Illustrated  Notes  on  English  Church 
History.  (S.  P.  C.  K.  Two  vols.,  40  cents  each.) 

A  Church  Almanac.     (25  cents.)- 

Organization. 

A  part  of  preparation  for  the  work  is  organiza- 
tion. If  it  is  a  single  parish  the  matter  is  easy. 
It  is  well,  where  there  are  two  or  three  Readers, 
to  form  a  simple  association.  The  organization 
will  grow  out  of  the  work,  rather  than  the  work 
be  moulded  to  fit  the  organization. 

There  are  benefits  in  association  which  Readers 
who  are  to  engage  ia  missionary  efforts  cannot 
afford  to  lose.  If  the  Rector  and  two  earnest 
men  meet  at  stated  times  to  discuss  the  work,  there 
is  an  encouragement  and  strength  that  come  to 
each.  The  parish  will  soon  become  an  associate 
mission  in  which  faith,  patience,  and  perseverance 
will  bring  forth  fruit. 

Not  only  will  the  work  grow  and  the  organiza- 
tion grow,  but  there  will  develop  between  the 
Rector  and  the  Readers,  and  among  the  Readers 
themselves,  a  sense  of  brotherhood  unknown  be- 


114  LAY  READERS. 

fore.  United  work,  united  prayer,  united  sympa- 
thy, will  bring  them  near  to  each  other,  and  nearer 
to  the  Great  Head  of  the  Church. 

If  there  are  two  or  more  parishes  in  the  city,  an 
association  of  laymen  connected  with  each  one, 
formed  for  aggressive  missionary  work,  will  do 
much  to  lessen  that  spirit  of  jealousy  which  un- 
fortunately so  often  exists.  It  is  indeed  sad  to 
Bthink  it  possible  that  one  parish  can  have  any  feel- 
ing of  this  kind  towards  another,  but  such  is  our 
human  nature  that  it  is  often  found.  As  an  an- 
tidote we  prescribe  the  forming  of  a  league  of 
Readers  under  some  system  which  the  Bishop  ap- 
proves. It  will  soon  lead  the  men  engaged  in  a 
common  work  for  the  extension  of  the  Kingdom 
of  Jesus  Christ  to  lose  the  idea  that  a  parish  should 
live  in  any  way  for  itself  or  within  itself.  The 
truth  will  dawn  upon  them  that  a  "parish  should 
not  merely  be  a  centre  of  culture,  but  a  centre  of 
effort,  and  that  the  true  prosperity  of  any  parish  is 
to  be  measured  by  the  work  which  it  does  in  carry- 
ing the  Gospel  to  the  bodies  and  the  souls  of  men. 

The  organization  in  the  See  city  is  a  more  diffi- 
cult matter. 

It  would  be  seldom  wise  at  first  to  call  a  public 
meeting.  If  men  came  they  might  not  be  those 
who  were  wanted.  Men  might  go  into  a  move- 
ment without  proper  interest  or  knowledge. 


THE  PREPARATION  OF   THE  READER.     115 

In  one  instance  of  which  we  know,  the  Bishop 
conferred  in  person  with  each  Rector  likely  to  be 
in  sympathy  with  the  movement.  The  Rectors 
knew  the  men  in  their  parishes  who  were  fit,  and 
who  might  undertake  such  work.  In  due  time 
the  laymen  met  the  Bishop,  and  an  organization 
was  effected. 

It  seems  much  better  to  develop  on  these  lines 
than  to  "  resolve  "  an  organization  into  existence 
by  deliberation  and  debate.  The  laymen  came 
to  the  meeting  understanding  the  matter,  each 
had  been  seen  personally,  each  was  vouched  for 
by  his  parish  Priest. 

It  is  much  safer  to  feel  the  way  and  grow  slowly, 
than  to  enter  into  a  matter  with  a  flourish  with 
large  numbers,  and  soon  find  that  there  is  much 
dead  wood  which  hinders  the  life  and  growth  of 
the  work.  The  essential  thing  is  for  a  Bishop  to 
secure  the  cooperation  of  two  or  three  Rectors, 
and  then  to  make  a  start,  even  if  it  be  a  small 
one. 

Organization  in  Convocational  work  is  difficult 
in  many  places  because  of  the  distance  which  sep- 
arates men.  But  if  once  a  year  the  Readers  of  a 
Convocation  could  be  gotten  together  for  a  few 
days'  instruction,  with  a  Quiet  Day  at  the  close, 
it  would  be  the  means  of  giving  inspiration  to  the 
men  and  efficiency  to  the  work. 


Il6  LAY  HEADERS. 

This  is  largely  done  in  England,  and  steps  in 
this  direction  are  contemplated  by  several  Bishops 
in  America,  who  realize  the  gain  it  would  be  to 
the  Readers,  in  both  a  practical  and  spiritual  way. 
Such  meetings  could  be  arranged  during  the  Bish- 
op's visitations  in  a  Convocation.  Or  in  case  he 
could  not  attend,  some  one  appointed  by  him 
could  conduct  the  conference,  and  another  the 
Quiet  Day.  At  the  conferences  there  should  be  in- 
structions, papers,  discussions,  and  reports.  It  would 
not  be  necessary  to  have  many  men  in  attendance 
to  make  these  meetings  a  success  and  a  blessing. 

The  Plan  in  the  Missionary  Jurisdiction 
of  Olympia. 

In  the  Missionary  Jurisdiction  of  Olympia  the 
Rev.  L.  W.  Applegate,  acting  under  the  Bishop, 
is  gradually  developing  a  scheme  of  organization 
and  training  of  laymen  for  missionary  work.1  It 
is  recognized  in  Washington  that  "  the  West  pre- 
sents a  splendid  field  for  lay  help,"  and  that  there 
are  "  within  the  Church  a  large  number  of  intelli- 
gent laymen,  consecrated  men,  ready  to  use  their 
talents  to  advance  the  cause  of  Christ.  These  must 
be  employed  if  the  Church  is  to  fulfil  her  mission." 
A  course  of  study  has  been  prepared  which  is  to 

1  Since  this  was  written  the  Bishop  of  the  Jurisdiction  of 
Olympia  has  tiled. 


THE   PREPARATION  OF   THE  READER.     117 

be  conducted  by  correspondence,  followed  by  ex- 
amination. It  is  designed  for  "  men  who  for  the 
spread  of  the  Kingdom  of  Christ  are  willing  to  de- 
vote all  or  a  part  of  their  time  to  missionary  work 
as  Lay  Readers  or  Helpers." 

Its  purpose  is :  "  To  give  them  a  better  under- 
standing of  the  Church  and  her  ways ;  a  knowledge 
of  the  Bible,  the  Prayer  Book,  Church  History,  and 
the  fundamental  principles  of  the  Gospel ;  and  to 
give  suggestions  and  training  as  to  the  effective 
reading  of  the  service,  and  in  methods  of  mission- 
ary work. 

"  The  course  will  occupy  one  year,  and  at  its 
close  its  members  ought  to  be  prepared  for  a  gen- 
eral examination  in  those  studies  presented  by  the 
Church  for  Deacon's  Orders  only.  .  .  .  The  result 
of  such  a  course  will  be  to  give  to  the  Church  a 
body  of  laymen  fitted  for  Church  work.  It  is 
expected  also  that  it  will  encourage  some  of  its 
members  to  offer  themselves  as  candidates  for 
Holy  Orders." 

The  plan  of  organization  is  this : 

"The  membership  shall  be  divided  into  two 
classes:  I.  Those  who  devote  their  full  time  to 
Church  work;  2.  Those  who  do  such  work  as 
they  may  be  able  to  undertake  without  abandon- 
ing their  secular  occupations. 

"  Every  member  must  be  actively  engaged  in 
some  definite  mission  work,  in  connection  with  his 


I  1 8  LAY  READERS. 

parish,  or  in  some  town  or  village,  or  among  the 
ranches  in  the  country. 

"  Every  member  must  work  under  the  direction 
of  some  clergyman  having  pastoral  charge,  to 
whose  care  he  is  committed  by  the  Bishop. 

'*  All  members  devoting  their  full  time  to  Church 
work,  and  as  many  of  the  second  class  as  possible, 
shall  gather  at  some  appointed  centre,  on  Tuesday 
morning  following  the  first  Sunday  in  each  month, 
and  shall  remain  together  until  the  following  Thurs- 
day for  examination,  lectures,  Holy  Communion, 
and  mutual  conference  and  encouragement. 

"  All  absent  members  shall  send  in  written  an- 
swers to  examination  questions  furnished  by  in- 
structors. The  instructors  will  give  such  aid  dur- 
ing the  month  by  correspondence  as  the  members 
may  need.  Each  member  shall  render  each  month 
a  detailed  written  report  of  his  work. 

"  Books  will  be  furnished  free.  A  fee  of.  five 
dollars  will,  at  the  time  of  entrance,  be  charged 
for  expenses. 

"  Any  member  who  is  willing  to  devote  his 
whole  time  for  one  year  to  Church  work,  and 
who  is  acceptable  to  the  Bishop  and  Committee  in 
charge,  will  be  granted  a  license  as  Reader  and 
will  be  assigned  duty  upon  the  mission  field. 

"  His  compensation  will  be  as  follows :  Home 
expenses,  travelling  expenses  to  and  from  monthly 


THE  PREPARATION  OF   THE  READER.     119 

meetings,  one  hundred  dollars  a  year  in  cash  for 
clothing  and  other  personal  expenses.  Special  ar- 
rangements will  be  made  with  those  having  families 
to  support. 

"  Each  member  shall  devote  at  least  six  hours  a 
day,  besides  the  time  given  to  study,  to  actual  work 
upon  the  field  assigned  to  him.  His  general  duties 
will  be  to  hold  services,  conduct  Bible-classes  and 
Sunday-schools,  superintend  die  various  organiza- 
tions in  the  mission,  visit  the  people,  distribute 
Church  literature,  and  perform  such  other  duties 
as  an  intelligent  layman  and  earnest  worker  can 
do  to  aid  the  Minister  in  charge  to  lay  wise  foun- 
dations and  to  minister  to  human  souls." 

The  License. 

Unless  in  case  of  emergency,  no  one  should  act 
as  Reader  unless  he  is  duly  licensed  by  the  Bishop 
of  the  Diocese.1 

It  must  have  a  tendency  to  add  to  the  escimation 
in  which  the  office  is  held,  when  the  candidate  is 
admitted  as  Reader  by  the  Bishop  in  person  accord- 
ing to  ancient  usage.  This  is  provided  for  in  Eng- 
land, and  is  practised  in  many  Dioceses.  In  the 
United  States  three  Bishops  at  least  have  set  forth 
forms  for  the  "  Admission  of  Readers." 

i  See  Appendix  D  for  forms  of  license. 


120  LAY  READERS. 

But  since  our  present  Canon  on  Lay  Readers 
limits  the  duration  of  a  license  to  one  year,  such 
admission  would  lose  much  of  its  force  and  mean- 
ing. In  1 886  an  attempt  was  made  to  change  this, 
but  the  Committee  on  Canons  reported  adversely. 
As  the  use  made  of  Readers  develops,  a  change 
will  probably  be  found  desirable.  After  a  careful 
survey  of  facts  we  believe  that  the  system  followed 
in  the  Diocese  of  London,  or  some  modification  of 
it,  will  be  found  to  be  for  the  best  interests  of  the 
work  of  Readers  in  America.  The  points  to  be 
embodied  in  the  Canon  would  be  as  follows :  there 
shall  be  two  classes  of  Readers  in  the  Church,  Dio- 
cesan and  Parochial.  The  license  (or  commission) 
of  a  Diocesan  Reader  shall  be  held  permanently, 
unless  revoked  by  the  Bishop,  and  becomes  void 
on  the  removal  of  the  Reader  to  another  Diocese. 
This  license  shall  entitle  the  Reader  to  perform 
duties  in  any  parish  or  mission  in  the  Diocese,  but 
only  at  the  request,  and  under  the  direction,  of  the 
Rector  or  minister  in  charge.  Candidates  shall  be 
(or  may  be)  required  to  pass  an  examination  on 
the  Bible  and  Book  of  Common  Prayer.  A  Dio- 
cesan Reader  shall  be  (or  may  be)  admitted  by 
the  Bishop  of  the  Diocese  at  a  special  service. 

A  Parochial  Reader  may  be  licensed  by  the 
Bishop  to  hold  services  within  the  parish  to  which 
he  is  licensed.  The  license  may  be  delivered  to 


THE  PREPARATION  OF   THE  READER.     121 

him  by  the  Rector  or  minister  in  charge  of  the 
parish  or  mission,  after  Morning  or  Evening  Prayer, 
followed  by  such  collects  from  the  Book  of  Com- 
mon Prayer  as  he  may  deem  expedient;  or  with 
such  form  as  the  Bishop  may  set  forth.  This 
license  may  be  revoked  by  the  Bishop,  and  shall 
become  void  on  the  death  or  on  the  removal  of 
the  rector  or  minister  in  charge,  under  whom  he 
was  licensed. 

In  the  Dioceses  of  Sydney  and  Adelaide  and 
others,  such  regulations  as  are  here  outlined  are 
in  force  and  work  well. 

Some  system  such  as  this  would  encourage  men 
to  seek  the  office  of  Diocesan  Reader,  and  would 
lead  to  their  preparation  for  the  work.  It  would 
tend  to  make  Readers  hold  their  office  in  higher 
estimation,  and  would  also  have  the  tendency  to 
make  their  services  more  appreciated  by  those 
whom  they  serve.  It  might  also  lead  to  the  mul- 
tiplication of  lay  evangelists  and  catechists,  the 
employment  of  men  who  are  not  necessarily  learned, 
and  yet  who  would  be  helpful  in  reaching  classes 
which  it  is  difficult  for  the  educated  parish  Priest 
to  reach — classes  which  need  men  of  their  own  kind 
to  mingle  with  them,  and  talk  to  them  in  plain, 
every- day  language.  The  use  of  such  men  is  the 
secret  ot  success  among  the  Salvationists,  was  the 
secret  of  success  with  the  early  Methodists,  and  in 


122  LAY  READERS. 

the  Church  of  Rome  has  much  to  do  to-day  with 
its  hold  upon  the  masses.  While  Rome  has  its 
highly  educated  men,  yet  it  has  its  Priests  who 
are  the  sons  of  peasants  and  small  farmers,  who 
are  of  the  people.  But  of  this  we  shall  say  more 
later  on. 

In  the  matter  of  the  Reader's  license,  some 
Bishops  have  a  form  of  application  which  has  the 
Canon  on  Lay  Readers  printed  in  full  upon  the 
back.1  The  applicant  declares  that  he  has  read 
this,  and  is  willing  to  obey  its  requirements.  Many 
licenses  issued  by  Bishops  have  the  Canons  printed 
upon  them.  Others  have  the  Canon  and,  in  addi- 
.tion,  the  rules  and  regulations  which  the  Diocesan 
sets  forth  for  the  direction  of  his  Readers. 

The  Reader  with  his  license  must  understand 
that  he  is  an  officer  in  the  army  of  the  Church  of 
God,  whose  work  is  to  be  under  superior  officers. 
It  is  his  part  to  carry  out  instructions,  and  to  give 
willing  and  cheerful  obedience  as  to  methods  of 
work  and  conduct  of  services  to  the  one  who,  in 
the  Church,  is  set  over  him  and  is  responsible  for 
him.  There  is  no  need  to  dwell  upon  this ;  Church- 
men understand  the  principle. 

Of  course  there  is  a  preparation  which  is  beyond 
and  above  all  that  we  have  mentioned.  It  is  the 
preparation  of  the  spiritual  side  of  the  Reader. 

1  See  Appendix  E. 


THE  PREPARATION  OF   THE  READER.     123 

There  must  be  at  the  start  a  spirit  which  owes 
its  state  to  the  past  life  of  a  man  in  his  use  of  the 
privileges  which  the  Church  has  given  him.  The 
spiritual  life  will  be  deepened  as  he  grows  into  the 
work,  and  as  the  work  reacts  upon  him.  Of  this, 
and  of  means  for  quickening  and  enriching  the 
spiritual  life,  we  shall  speak  hereafter. 


CHAPTER   X 

THE   READER    IN   THE   SERVICE. 

Preparation. 

WHEN  the  Reader  is  ready  for  work,  his  first 
service  will  probably  find  him  in  a  more  or  less 
nervous  condition.  When  he  arrives  at  the  place 
appointed,  let  him  see  by  personal  inspection  that 
everything  is  in  order.  He  should  see  what 
arrangement  has  been  made  as  to  a  reading-desk, 
whether  it  is  the  right  height  for  him  to  read  his 
sermon  from,  and  that  there  is  a  Bible  in  place 
with  the  Lessons  marked.  In  his  Prayer  Book 
should  be  found  and  marked,  so  that  they  can  be 
readily  turned  to,  the  Psalter,  the  Collect  for  the 
day,  and  any  special  prayers  which  are  to  be  used. 
This  will  avoid  any  disturbing  break  in  the  service 
made  by  a  Reader  turning  over  pages  searching 
for  the  place,  such  as  we  have  witnessed. 

With  a  man  not  perfectly  familiar  with  the  ser- 
vice from  the  standpoint  of  the  leader  in  worship, 
it  is  a  good  plan  to  make  out  a  list  of  the  order  in 
which  the  several  parts  come,  so  as  to  avoid  any 
124 


THE  READER  IN  THE  SERVICE.  125 

possibility  of  losing  the  place  or  becoming  momen- 
tarily confused.  Several  of  our  men  have,  at  first, 
used  such  a  list  upon  a  card  or  a  slip  of  paper, 
which  could  be  laid  on  the  prayer  desk  or  held  in 
the  hand.  It  was  found  to  be  well  to  number  the 
parts  upon  the  margin  of  the  Prayer  Book,  so  as 
to  correspond  with  the  numbers  on  the  list.  The 
eye  could  instantly  catch  these,  and  smoothness 
and  ease  were  assured.  This  is  what  is  meant : 

1.  Sentences. 

2.  Exhortation. 

3.  Confession. 

4.  Lord's  Prayer. 

5.  Versicles. 

6.  Venite. 

7.  Psalter  ( day). 

8.  First  Lesson  (—       — ). 

9.  Te  Deum. 

10.  Second  Lesson  ( ). 

11.  Benedictus. 

12.  Creed. 

13.  Collect  for  day. 

14.  Prayers. 

15.  Hymn. 

1 6.  Sermon. 

17.  Offertory. 

1 8.  Hymn. 

19.  Closing  Prayers. 


126  LAY  READERS. 

The  possession  of  such  a  list  gives  confidence, 
and,  as  we  have  said,  one  unused  to  lead  in  the 
service  is  apt  to  become  confused,  although  he 
may  think  himself  familiar  with  the  Prayer  Book, 
because  he  has  used  it  long  in  the  pew. 

Of  course  the  Reader  will  offer  private  prayer 
before  he  goes  in  to  the  congregation.  That  will 
tend  to  give  him  confidence  and  to  collect  his 
thoughts. 

The  Reader's  Dress. 

In  this  the  Bishop  is  the  director.  If  the  Bishop 
has  issued  no  directions,  then  the  Rector  should 
do  so.  The  Canon  distinctly  states  that  a  "  Lay 
Reader  shall  not  assume  the  dress  appropriate  to  a 
clergyman  ministering  in  the  congregation." 

Before  the  introduction  of  vested  choirs,  Readers 
wore  the  ordinary  citizen's  dress.  But  now  the 
largely  prevailing  custom  is  for  the  Reader  to  wear 
the  cassock  and  cotta,  or  the  surplice.  But  it  does 
not  follow  from  this  that  a  Reader  in  any  Diocese 
can  assume  this  dress. 

This  depends  upon  the  regulations  of  the  Dio- 
cesan. We  have  before  us  the  rules  of  many 
Dioceses.  In  Central  New  York  Readers  are  "  to 
wear  citizen's  dress,  or  if  postulants  or  candidates 
for  the  ministry,  simply  a  cassock."  In  Southern 
Ohio  "  the  proper  dress  of  a  Lay  Reader  in  the 


THE  READER  IN   THE   SERVICE.  127 

chancel  is  the  simple  dress  of  a  civilian,  a  dark  suit. 
There  is  no  objection  to  his  wearing  also  the 
scholar's  black  academic  gown.  But  he  may  not 
wear  a  cossock  or  cotta  or  a  surplice  without:  spe- 
cial license."  In  California,  the  Bishop  writes: 
"  The  cassock  and  cotta  seem  to  be  fitting  for  those 
of  the  laity  who  read,  as  well  as  to  those  who 
sing,  in  the  services  of  the  Church."  In  Milwaukee 
the  Reader  must  wear  cassock  and  cotta.  In 
Chicago  he  "  may  wear  the  cassock  and  cotta  ap- 
propriate to  laymen  when  engaged  in  any  public 
service."  It  is  safe  to  say  that  the  rule  of  a  large 
number  of  Dioceses  is  such  as  that  given  in  the 
directions  of  the  Bishop  of  Springfield :  "  It  would 
be  most  suitable  for  you,  when  they  can  be  con- 
veniently provided,  to  wear  a  cassock  and  chor- 
ister's surplice  as  an  official  dress.  As  regards 
this  suggestion  you  must  be  guided  by  circum- 
stances, as  we  by  no  means  insist  upon  it." 

The  matter  of  vestments  is  more  important  than 
one  may  think.  The  wearing  of  a  cassock  and 
cotta  is,  to  people  generally,  the  sign  of  some 
authority  held  by  the  man  who  appears  in  them. 
With  Church  people  ordinary  choir  vestments  are 
in  no  danger  of  being  misunderstood ;  they  are  in 
too  common  use  for  that.  They  convey  to  Church 
people  no  suggestion  that  the  one  who  wears  them 
is  in  Holy  Orders. 


128  LAY  READERS. 

With  other  people  they  at  once  carry  the  idea 
that  the  man  who  wears  them  comes  not  of  him- 
self, but  is  sent  by  the  Church,  with  authority  to 
hold  service.  They  know  nothing  of  Holy  Orders, 
but  they  look  upon  the  Reader,  when  vested,  as 
having  the  same  authority  as  the  ministers  of  the 
various  denominations  who  come  to  them.  This 
estimation  is  helpful  to  the  work.  It  is  certainly 
the  estimation  in  which  the  Church  would  have 
them  received.  Her  commissioned  Readers  have 
a  ministry  which  she  recognizes,  while  she  cannot 
officially  recognize  the  ministry  of  those  not  of 
her. 

We  have  never  known,  nor  have  we  ever  heard, 
of  a  Reader  in  any  way  assuming,  in  word  or  ac- 
tion or  inference,  any  function  of  the  sacred  minis- 
try because  he  wore  vestments ;  on  the  contrary, 
we  have  known  it  frequently  give  rise  among  t lie- 
people  to  questions  and  instruction  as  to  Holy 
Orders. 

There  has  been  among  our  own  people  a  preju- 
dice against  lay  services.  They  have  been  poorly 
attended.  But  there  has  been  an  improvement 
since  the  Bishops  have  been  careful  to  give  to  Read- 
ers written  commissions,  and  so  official  standing, 
and  since  Readers  generally  have  worn  those  vest- 
ments which  custom  in  the  Universal  Church  has 
from  most  ancient  times  prescribed  for  laymen 


THE  READER  IN  THE   SERVICE.  129 

when  reading,  singing,   or  otherwise  assisting  in 
the  rendering  of  the  services  of  the  Church. 

About  one  thing  be  careful :  always  have  the 
surplice  clean.  Learn  to  fold  it  so  that  there  will 
be  as  few  creases  as  possible.  A  surplice  or  cotta 
is  a  difficult  article  to  fold  and  put  into  a  hand- 
bag. But  there  is  a  way  to  do  it,  which  one  can 
only  learn  by  practice. 

In  the  Conduct  of  the  Service. 

It  is  best  in  the  conduct  of  the  service  that  the 
Reader  should  follow  the  general  customs  of  the 
Diocese  in  which  he  is.  If  he  is  in  parochial  work 
he  will,  of  course,  follow  the  general  usage  of  the 
parish.  It  is  the  best  way  and  the  right  way  to 
avoid  anything  which  would  draw  attention  to  the 
individual  by  the  obtrusion  of  his  personal  prefer- 
ences in  matters  of  detail,  when  they  are  contrary 
to  the  use  of  the  parish.  If  a  Reader  is  assisting 
a  Priest  in  the  services  of  the  parish  church,  of 
course  he  would  strictly  follow  the  use  of  the  Rec- 
tor. Nothing  jars  on  one  more  than  a  lack  of 
harmonious  action  on  the  part  of  those  in  the 
chancel. 

In  going  to  a  new  place  where  the  people  are 
not  familiar  with  the  services  of  the  Church,  many 
have  the  idea  that  it  is  the  best  way  not  to  give 
the  service  just  as  it  will  be  given  when  the  people 


I  30  LAY  READERS. 

are  used  to  it.  This  is  a  great  mistake.  Let  the 
first  service  as  nearly  as  possible  be  just  what  the 
others  are  to  be.  It  should  be  remembered  that 
while  Churchmen  in  the  congregation  would  at 
once  notice  whether  the  thing  done,  or  the  thing 
left  undone,  was  that  to  which  they  have  been 
accustomed,  yet  those  who  are  not  Church  people 
are  ignorant  of  the  ways  of  the  Church.  To  these 
everything  will  seem  strange,  the  surplice,  the 
"getting  up  and  sitting  down,"  the  Prayer  Book, 
etc.  They  will  expect  strange  things,  and  the 
way  you  intend  to  have  the  service  in  the  future 
have  it  at  once.  If  you  change  afterwards  they 
will  notice  it  then.  This  "  gradual  "  advance  un- 
settles people,  and  they  begin  to  wonder  what  is 
to  come  next. 

.  If  you  expect  to  wear  vestments,  wear  them  the 
first  time. 

In  a  congregation  composed  largely  of  non- 
Churchmen,  it  will  be  well  to  give  a  brief  ex- 
planatory talk  before  beginning  the  service  as  to 
the  ways  of  the  Church  in  worship.  If  the  people 
are  kindly  and  carefully  told  that  the  custom  is  to 
kneel  when  we  pray,  to  stand  when  we  sing,  and 
they  are  asked  to  observe  these  postures,  most  of 
them  will  do  so.  If  a  few  words  can  be  said  about 
a  form  of  worship  and  its  advantages,  the  greater 
part  will  be  glad  to  hear  why  these  things  are  so. 


THE   READER  IN  THE   SERVICE.  131 

Leaflets. 

If  there  are  printed  leaflets  for  those  unfamiliar 
with  the  service,  all  will  go  well.  But  even  if  these 
are  provided  it  will  probably  be  necessary  for  the 
Reader  to  give  directions  from  time  to  time.  As, 
for  example,  after  the  second  lesson  in  the  Evening 
Prayer,  it  woulcj  be  well  to  say  :  "  We  will  now  sing 
the  Magnificat,  which  you  will  find  in  the  first  col- 
umn of  page  — ,  of  the  service  leaflet."  Or  when 
the  Creed  is  to  be  recited  :  "  Will  the  congregation 
please  join  in  reciting  the  Apostles'  Creed,"  etc. 

While  leaflets  are  useful,  yet  as  soon  as  possible 
the  people  should  be  taught  to  use  the  Prayer 
Book.  As  it  is  now  paged  with  uniformity  in  all 
editions,  directions  can  readily  be  given,  and  the 
places  easily  found.  The  Reader  should  encour- 
age any  member  of  the  congregation  who  expresses 
a  desire  to  borrow  a  Prayer  Book  to  "  look  over." 
It  is  well  sometimes  to  keep  the  congregation  after 
service  and  give  the  people  a  little  drill  in  using 
the  Prayer  Book. 

If  there  are  any  Church  people  in  a  new  mis- 
sion, have  them  sit  here  and  there  in  the  congre- 
gation, that  they  may  the  more  easily  show  people 
the  places.  Before  service,  privately  ask  those  who 
are  familiar  with  it  to  make  the  responses  slowly. 
Until  people  are  used  to  it  the  rapid  response 


132  LAY  READERS. 

which  Church  people  naturally  make  seems  irrev- 
erent These  little  things  all  help  to  make  the  first 
service  a  success,  and  the  people,  having  had  part 
in  it,  feel  like  coming  again.  We  have  found  it  a 
widely  prevailing  opinion  that  the  service  was  in- 
tended for  "  our  own  people."  The  sooner  all  who 
attend  know  it  is  for  them,  the  better  it  will  be. 

The  Offertory. 

As  soon  as  services  are  started  be  careful  to 
provide  some  "  decent  basin,"  to  be  used  in  taking 
up  the  offerings  of  the  people.  Tell  the  congrega- 
tion that  the  money  given  will  go  towards  defray- 
ing the  expenses  of  travel,  the  providing  of  books, 
and  other  necessaries.  People  always  like  to  know 
for  what  purpose  their  money  is  given.  Believ- 
ing that  the  offering  of  our  substance  is  an  act  of 
worship,  the  congregation  of  a  mission  should  so 
understand  it  from  the  start.  We  have  known 
Readers  who  have  thought  it  would  be  well  not 
to  "  take  up  a  collection  "  the  first  time  of  holding 
service.  We  believe  that  to  be  a  mistake.  A  feu- 
words  will  explain  the  principle  of  Christian  giv- 
ing as  a  part  of  the  worship  on  each  Lord's  Day, 
and  the  object  to  which  the  money  given  will  go. 
Always  in  this  matter  make  the  idea  of  the  "  offer- 
ing "  prominent;  and  in  the  use  of  words,  and  in 


THE  READER  IN   THE   SERVICE. 


133 


instruction  given,  discountenance  the  idea  of  this 
act  being  a  mere  "  collection." 

The  Reader  should  see  at  the  first  service  that 
there  is  a  proper  plate  or  basin  ready;  we  have 
known  this  forgotten,  and  a  hat  used.  Such  oc- 
currences hinder  that  reverence  and  regard  for 
the  fitness  of  things  which  the  people  need  to  be 
taught. 

When  the  offerings  of  the  people  are  brought  to 
the  Reader,  if  in  a  church,  he  should  not  proceed 
to  the  altar  and  present  them  as  a  Priest  would. 
Outward  acts  make  strong  impressions,  and  we 
have  known  the  fact  of  Holy  Orders  brought  home 
to  men's  minds  by  a  Reader,  on  one  Sunday,  plac- 
ing the  alms- basin  on  the  step  at  the  entrance  to 
the  sanctuary,  or  upon  the  desk,  and  the  next  Sun- 
day a  Priest  offering  the  alms  and  placing  them 
upon  the  Holy  Table.  We  think  each  Bishop 
should  issue  instructions  as  to  what  his  Readers 
should  do  and  what  they  should  not  do  in  such 
matters. 

In  the  regulations  for  Readers  of  the  Diocese 
of  Southern  Ohio,  there  is  the  following :  "  He  may 
not  officiate  in  any  other  place  in  the  chancel  than 
the  lecturn  and  prayer-desk.  When  the  offering 
is  taken  he  shall  deposit  the  collection-plates  upon 
the  chancel-rail,  er  other  convenient  place;  not 
upon  the  Holy  Table." 


134  LAY  READERS. 

A  Reader  should,  in  all  his  actions,  do  nothing 
that  will  make  it  seem  that  he  is  in  Holy  Orders. 
This  is  the  spirit  of  the  Canon.  He  should  pur- 
posely study  in  these  little  distinctions,  such  as  in 
the  offering  of  the  alms,  to  show  that  he  is  not  a 
Priest.  Such  conduct  we  have  found  most  useful 
in  leading  to  inquiries,  and  in  teaching  the  people 
as  to  the  existence  of  Holy  Orders. 

While  the  alms  are  being  collected  it  is  a  good 
plan  to  have  a  hymn  sung.  This  is  the  general 
custom  in  England.  If  this  is  not  done,  it  is  well 
to  read  several  of  the  sentences  as  provided  in  the 
Prayer  Book.  Either  prevents  an  awkward  pause, 
and  in  a  mission  either  seems  preferable  to  the 
mere  playing  of  the  organ. 

Little  Points  which  are  Important. 

In  all  actions  during  the  conduct  of  the  service 
the  Reader  should  cultivate  repose  of  manner,  that 
there  may  be  ease  and  smoothness.  It  certainly 
inspires  reverence  if  there  is  on  the  part  of  the 
one  who  officiates  a  quiet  dignity  of  manner.  The 
Reader  should  attend  strictly  to  his  work.  If  any 
distracting  thought  is  allowed  to  enter  the  mind,  or 
if  the  eyes  wander  to  the  congregation,  the  place 
may  be  lost,  as  we  knew  it  to  be  on  one  occasion 
in  the  middle  of  the  Psalter.  Strict  attention  to 
the  work,  absorption  of  mind  and  heart  in  the  ser- 


THE   READER  IN   THE  SERVICE.  135 

vice,  not  only  makes  it  appear  outwardly  pleasing, 
but  in  that  wonderful  interaction  which  there  is  be- 
tween man  and  man,  the  condition  of  the  officiant 
is  felt  by  the  people.  If  the  Reader  is  devoutly 
absorbed  in  the  service  there  will  be  a  tendency 
to  produce  a  like  state  in  the  members  of  the  con- 
gregation. 

The  earnest  Reader  will  desire  to  improve  in  all 
that  makes  his  service  efficient.  It  will  be  well  if 
he  can  have  in  the  congregation  a  friend  who  can 
act  as  critic  and  make  suggestions.  Readers  who 
are  blessed  with  wives  will  find  them  the  most 
frank  and  unsparing  critics.  If  the  Reader  is 
married  we  advise  him  to  take  his  wife  with  him 
a  few  times,  and  then  we  counsel  him  not  to  be 
vexed  with  her  for  her  criticisms,  but  attend  to 
them.  She  will  be  as  anxious  as  he  is  himself 
that  he  shall  be  without  fault. 

The  Reader  will  probably  have  been  given  some 
preparation,  but  a  few  points  as  to  faults  in  those 
who  are  new  in  the  work  may  be  helpful. 

We  have  seen  few  Readers  who,  at  the  begin- 
ning, have  read  loud  enough.  While  shouting  is 
to  be  avoided,  yet  a  full,  round  tone  should  be  cul- 
tivated. Many  people  are  a  little  deaf,  and  when 
those  who  can  hear  well  sit  at  a  distance  and 
have  to  strain  their  attention  to  catch  what  is  said, 
it  is  tiresome  and  annoying.  Your  friendly  critic 


136  LAY  READERS. 

should  sit  at  the  back  of  the  room  and  inform  you 
as  to  this. 

In  the  General  Confession,  the  Lord's  Prayer, 
and  the  Creed,  the  Reader  should  notice  that  there 
is  a  division  into  parts  by  means  of  capital  letters, 
which  it  will  be  seen  follow  no  ordinary  rule  as  to 
their  use.  As,  for  instance,  in  the  Lord's  Prayer, 
"  Thy  will  be  done  on  earth,  As  it  is  in  heaven." 
Here  "  As  "  begins  with  a  capital.  Few  Readers 
when  they  begin  notice  this.  These  divisions  are 
made  as  a  means  of  direction  as  to  the  portion 
which  is  to  be  said  before  a  dividing  pause  is  made. 
The  General  Confession  was  intended  to  be  said 
clause  by  clause,  first  by  the  Minister,  and  then 
by  the  people.  We  have  heard  it  so  said  on  one 
occasion  in  an  English  country  church.  But  being 
now  said  with  the  Minister,  as  the  Lord's  Prayer 
is  directed  to  be  said,  smoothness  will  be  gained 
by  strict  attention  to  the  capitalization.  We  have 
heard  very  jerky  reading  by  inattention  to  this. 
The  Reader  should  practice  the  reading  of  these 
portions  of  the  service  at  a  uniform  rate  of  speed. 
The  Confession,  it  always  seemed  to  us,  should  be 
said  slowly  and  carefully.  The  words  are  too 
solemn  and  full  of  meaning  to  be  "  gabbled  "  over. 

In  announcing  the  Psalter,  wait  a  few  moments 
that  the  people  may  find  the  place.  If  necessary, 
announce  the  page.  No  Reader,  whether  old  or 


THE  READER   IN  THE   SERVICE.  137 

new  in  the  work,  should  ever  read  the  service  in 
public  without  having  gone  over  the  Lessons  care- 
fully, with  reference  to  pronunciation  and  general 
correctness. 

In  announcing  the  Lessons  the  Reader  should 
use  the  title  of  the  book  which  the  Church  has 
given  to  it,  as  found  in  the  Holy  Bible  as  authorized 
by  the  Church.  We  have  heard  Readers  who 
were  not  prepared  say,  "  Here  beginneth  the  eighth 
chapter  of  Matthew,"  or,  "  Here  beginneth  the 
twelfth  chapter  of  the  Corinthians."  There  can 
be  no  mistake  if  the  Reader  uses  titles  as  given  in 
the  Holy  Bible.  We  would  suggest,  however,  that 
the  usage  of  the  Church  in  placing  the  word  "  Saint " 
before  the  names  of  the  Apostles  be  followed  when 
any  of  the  Epistles  are  announced.  As,  for  ex- 
ample, instead  of  saying,  "  The  General  Epistle  of 
Peter,"  the  usage  of  the  Church  is  to  say,  "  Saint 
Peter,"  etc.,  although  this  does  not  appear  in  the 
title. 

At  the  close  of  the  Lesson  make  a  slight  pause 
before  saying,  "Here  endeth,"  etc.  Sometimes 
it  makes  an  absurdity  if  these  words  are  carried 
on  as  if  they  were  a  part  of  what  is  read. 

And  here  let  us  make  a  suggestion :  never  tell 
stories  which  have  something  funny  in  them  about 
any  passage  in  the  Bible.  In  the  first  place,  it 
tends  to  irreverence.  In  the  second,  the  passage 


138  LAY  HEADERS. 

may  come  some  day  in  the  Lesson.  We  knew  an 
instance  where  a  clergyman  had  told  some  parish- 
ioners a  funny  story,  made  by  twisting  two  para- 
bles together,  and  when  one  of  these  parables  was 
read  as  the  Gospel  on  the  next  Sunday,  the 
memory  of  it  disturbed  both  Priest  and  people. 

In  the  prayers,  study  their  meaning,  that  you 
may  avoid  laying  stress  on  words  which  impair  the 
sense,  or  making  pauses  in  the  wrong  place.  For 
example,  in  the  prayer  for  the  President,  we  have 
heard  men  pause  and  slightly  drop  the  voice  after 
the  words  "thy  servant."  The  result  has  been 
that  it  sounded  as  if  the  prayer  was  offered  first 
for  the  Reader  himself,  and  then  for  the  President. 
And  so  in  the  General  Thanksgiving,  many  times 
we  have  heard  emphasis  laid  upon  "  men,"  in  the 
first  sentence.  This  at  once  gives  the  idea  that  we 
are  thankful  for  the  blessings  vouchsafed  to  men, 
as  distinct  from  women  and  children.  Of  course 
if  stress  is  laid  upon  any  word  it  should  be  upon 
"all."  Inattention  to  little  things  like  these  mars 
the  service. 

Uniformity  in  the  Service. 

Where  Readers  are  working  in  an  Association, 
it  is  most  necessary  that  there  be  uniformity  in  the 
conduct  of  the  services.  It  will  be  distracting  to 
have  on  one  Sunday  one  thing  done,  and  on  the 


THE  READER  IN  THE   SERVICE.  139 

next  something  else.  If  the  work  is  in  the  See 
city  the  Bishop  will  give  instructions  as  to  that. 
If  the  work  is  from  a  parish,  the  Rector  should 
instruct  the  Readers  just  how  the  service  is  to  be 
conducted,  even  to  the  smallest  details.  A  work 
that  is  worth  doing  is  worth  doing  with  exactness 
in  the  least  particular.  God  Himself  gave  explicit 
directions  once  as  to  the  minutest  details  of  wor- 
ship. We  shall  certainly  do  well  to  have  every- 
thing done  decently  and  in  order,  and,  as  we  say, 
with  uniformity. 

It  would  be  well,  then,  that  even  in  giving  out 
the  text  there  should  be  some  arranged  form,  such 
as:  In  the  first  chapter  of  the  Gospel  according 
to  Saint  Matthew,  and  a  part  of  the  twenty- first 
verse,  it  is  written,  "  And  thou  shalt  call  His  Name 
Jesus." 

Again,  if  one  Reader  turns  to  the  east  at  the 
Creed,  and  another  does  not,  it  causes  comment. 
Let  it  be  arranged  what  usage  shall  be  followed. 
And  so  of  other  things,  about  which  questions  will 
come  up  from  time  to  time  when  any  work  is 
commenced. 

After  the  Service. 

When  the  service  is  over  retire  quietly,  and 
pray  that  the  words  you  have  spoken  with  your 
lips  you  may  believe  in  your  heart  and  show  forth 


140  LAY  READERS. 

in  your  life,  and  that  you  may  be  the  means  of 
doing  good  as  a  Reader  in  the  Church  of  God. 

The  Reader  should  then  go  to  the  porch,  if  there 
is  one,  and  speak  to  as  many  of  the  people  as  he 
can.  As  soon  as  possible  he  should  know  the 
name  of  each  man,  woman,  and  child.  This  is  one 
of  the  reasons  why  where  there  is  a  Readers'  As- 
sociation one  man  should  have  the  especial  charge 
of  a  mission.  We  do  not  mean  by  this  that  he 
should  hold  service  there  every  Sunday,  but  that 
he  should  go  there  more  often  than  any  one  else, 
and  be  made  to  feel  a  responsibility  for  the  work. 

People,  especially  perhaps  those  in  the  country, 
like  to  be  spoken  to.  A  shake  of  the  hand  and  a 
pleasant  greeting  have  their  use  in  mission  work. 
It  makes  people  think  there  is  an  interest  taken  in 
them,  and  they  begin  to  have  an  interest  in  you, 
and  in  the  work. 

Of  course  with  practice  the  Reader's  labors 
grow  easier  for  him.  Most  Readers  are  busy  men. 
But  they  find  the  Sunday  duty  a  grand  antidote 
for  worldliness. 

Reports. 

Every  Association  of  which  we  know  has  blanks 
for  reports  of  the  services  held  by  Readers,  which 
are  to  be  filled  out  at  once,  and  sent  to  the  secre- 
tary of  the  Association.1  In  our  work  at  San 

1  See  Appendix  F  for  blank  form. 


THE   READER   IN   THE  SERVICE.  141 

Diego  we  have  found  that  it  has  created  a  wide 
interest  to  have  these  reports  placed  in  a  drawer 
in  the  reading-room  of  the  Brotherhood  of  St. 
Andrew,  which  is  in  a  business  block  in  the  centre 
of  the  town.  Here  our  Readers  drop  in  during 
the  week  to  see  what  has  been  done  on  Sunday, 
to  learn  of  the  congregations,  the  offerings,  etc., 
of  the  several  missions.  Here  also  are  the  volumes 
of  sermons,  tracts,  and  books  of  instruction.  In 
a  back  room  are  kept  the  vestments,  travelling- 
bags,  and  other  things  needed  in  the  work.  The 
room  has  also  become  a  place  of  meeting  for  the 
men  of  the  missions,  who,  when  they  come  to 
town,  make  it  their  headquarters.  The  room  costs 
but  little  to  keep  up,  and  being  in  a  block  where 
the  janitor  is  a  Churchman  and  a  Brotherhood 
man,  it  is  all  the  more  easy  to  manage.  A  Church 
room  of  some  kind  in  the  heart  of  the  city  is  of 
great  use  in  Readers'  work.  In  the  ordinary  large 
country  town  the  rent  of  such  a  place  is  not  high. 
In  places  of  greater  population  there  is  generally 
a  parish  house  which  can  be  used,  or  in  the  See 
city  the  Diocesan  house. 

Some  Bishops  wisely  require  written  quarterly 
reports  from  all  Readers  except  those  in  associa- 
tions. The  Bishop  of  Ohio  considers  a  failure  to 
make  a  report  sufficient  cause  for  revoking  the 
license. 


CHAPTER   XI. 
THE   READER   AND    SERMONS. 

THE  matter  of  sermons  is,  perhaps,  the  most 
perplexing  one  in  the  Reader's  work.  The  service 
is  settled.  The  Church  has  provided  that.  The 
Reader  realizes  more  and  more  what  a  priceless 
treasure  he  has  in  the  Book  of  Common  Prayer. 
"  With  our  Prayer  Book  and  Churchly  traditions, 
no  religious  body  can  do  such  effective  work  in 
decent  and  orderly  manner,"  writes  a  Reader  of 
large  experience.  One  often  feels,  after  a  hearty 
service  in  a  hall  or  schoolhouse,  how  adapted  to 
all  sorts  and  conditions  of  men  and  places  is  the 
Prayer  Book ;  and  how  uplifting  are  its  services> 
whether  in  a  cathedral  with  all  accessories,  or  in  a 
building  with  few  conveniences,  if  only  there  are 
worshippers  in  spirit  and  in  truth. 

With  "  the  prayers  "  the  Reader  is  well  furnished 
for  his  work  as  the  leader  of  the  worship  of  the 
congregation.  But  as  to  sermons,  we  have  never 
met  a  Reader  who  had  found  just  what  he  wanted. 
Of  course  this  is  because,  while  the  Prayer  Book 
142 


THE  READER  AND  SERMONS. 


143 


represents  the  devotions  of  the  ages,  the  outpouring 
of  the  heart  of  humanity,  a  book  of  sermons  rep- 
resents the  thought  of  an  individual.  No  one  can 
make  the  sermons  of  another  entirely  his  own.  A 
Reader  may  find  a  few  sermons  in  a  volume  which 
are  suited  to  him,  but  it  is  quite  probable  that  he 
does  not  feel  that  the  remainder  are  satisfactory, 
or  that  he  can  feel  just  in  that  sympathy  with 
them  which  is  necessary  for  their  best  delivery. 

After  a  varied  experience  in  the  Buffalo  Lay- 
men's League,  Mr.  Lewis  Stockton  writes  to  us : 
"  My  belief  is  that  the  best  sermons  for  Readers 
are  not  yet  written."  The  reason  is  that  the 
English  sermons  written  for  use  in  missions  are 
often  unsuited  for  American  use,  without  much 
alteration  and  modification ;  and  that  the  volumes 
of  sermons  published  in  this  country  have  usually 
been  preached  before  congregations  in  large  cities, 
and  are  not  intended  for  use  in  missions.  They 
are  usually  of  a  high  order,  and  many  of  them  are 
excellent  for  settled  congregations  of  cultured  Chris- 
tian people,  but  they  are  away  above  the  heads 
and  the  hearts  of  the  great  majority  of  the  men, 
women,  and  children  whom  the  Reader  finds  at 
the  missions.  But  the  chief  reason  that  the 
Reader  has  not  found  the  sermons  exactly  to  his 
mind  is,  of  course,  because  they  are  not  his  own, 
either  in  the  thoughts  they  contain  or  in  the  Ian- 


144  LAY 

guage  which  clothes  them.  He  realizes  in  the  ser- 
mon that  he  is  to  deliver  a  message  which  has 
not  passed  through  his  own  personality,  and  so 
his  manner  is  restrained,  and  much  of  the  desired 
effect  will  be  lost. 

The  only  complete  remedy  is  that  the  Reader 
make  exhortations,  or  expound  Holy  Scripture,  or 
deliver  addresses  of  his  own.  But  as  most  of  the 
men  are  not  prepared  for  this,  sermons  must  still 
be  read,  and  the  best  way  to  overcome  the  diffi- 
culty should  be  carefully  studied  by  the  Reader, 
and  the  one  under  whom  he  is  placed. 

We  will  give  some  suggestions  from  the  experi- 
ence of  those  in  the  work.  In  selecting  a  sermon 
the  Reader  should  take  one  which,  as  he  reads, 
he  feels  instinctively  he  can  make  in  some  degree 
his  own,  because  it  appeals  to  his  own  mind  and 
heart.  He  knows  that  it  has  a  message  for  him 
personally,  and  that  he  can  carry  it  in  a  measure 
as  from  himself  to  other  men.  He  may  look  over 
a  large  number  of  sermons  before  he  finds  the  one 
he  wants,  but  it  will  be  worth  the  trouble  if  by 
doing  so  he  can  obtain  one  which  he  can  deliver 
with  that  force  which  the  assent  of  his  own  mind 
and  the  response  of  his  own  heart  can  alone  give 
to  it.  When  he  has  selected  a  sermon  he  should 
try  to  thoroughly  master  it,  to  get  into  the  spirit 
of  the  message,  as  well  as  to  be  familiar  with  its 


THE  READER  AND   SERMONS.  145 

phraseology.  For  the  best  delivery  of  the  sermon 
he  must,  as  far  as  possible,  make  it  his  own. 

Often  a  Reader  will  find  that  this  end  will  be 
attained  only  by  rewriting  the  sermon  or  parts  of 
it  and  putting  it  into  his  own  language.  Permis- 
sion to  do  this  could  no  doubt  be  obtained  by  one 
who  was  approved  as  sufficiently  instructed  in 
Church  doctrine.  One  trained  in  theology  knows 
the  necessity  of  exactness  in  language,  and  it  is 
often  best  when  a  Reader  rewrites  a  sermon  to  have 
it  examined  before  delivery  by  the  Priest  in  charge. 

But  whether  written  or  not,  let  the  Reader  keep 
continually  in  mind  that  he  should  try  to  deliver 
the  sermon  rather  than  read  it.  It  takes  time  to 
be  able  to  do  this,  but  there  are  Readers  who  have, 
by  constant  labor,  attained  the  ability  to  preach 
the  sermons  they  select,  instead  of  merely  reading 
them  from  a  book.  A  Southern  Bishop  writes  us : 
"  A  good  reader  is  essential.  I  remember  I  had 
a  Lay  Reader  who  had  a  good  voice  and  was  a 
good  reader.  The  congregation  said  to  me  they 
preferred  to  have  him  read  sermons  than  to  have 
my  assistant  preach  to  them."  He  adds :  "  There 
are  very  few  sermons  fit  for  general  use.  It  re- 
quires discretion  in  selecting  and  cutting  down." 

Readers  who  have  their  heart  in  the  work  can 
make  great  improvement  in  a  few  months,  with 
proper  training,  in  the  delivery  of  sermons.  This 


146  LAY  READERS. 

is  certainly  worth  striving  after,  as  on  it  depends 
in  large  measure  the  success  or  failure  of  a  Reader. 
Whatever  may  be  said  of  settled  congregations  get- 
ting too  much  preaching,  the  people  in  missions  in 
town  or  country  need  sermons  which  shall  arouse 
them  and  teach  them.  They  need  sermons  as  well 
as  worship  and  the  Sacraments. 

In  regard  to  the  manner  in  which  the  Reader 
should  have  his  sermon  before  him,  those  most 
experienced  agree  that  he  should  not  take  a  book 
to  the  pulpit  or  lecturn.  To  do  so  creates  a  preju- 
dice at  once  in  the  minds  of  those  who  are  to  hear. 
It  gives  the  mind,  through  the  eye,  a  "  booky  " 
impression. 

To  non-Churchmen  especially  it  appears  as  if 
the  prayers  have  been  read  from  a  book,  and 
now  the  sermon  is  to  be  read  from  a  book.  It 
was  perhaps  some  service  of  this  sort  which  led  a 
country  preacher  to  object  to  the  Church  because 
her  clergy  were  obliged  to  read  sermons  written 
by  the  Archbishop  of  Canterbury.1 

A  book  leads  to  the  mental  impression  that  the 
Reader  has  made  no  preparation,  as  if  there  was  to 
be  no  "living  voice  to  living  men."  One  Bishop 
directs  his  Readers  to  write  out  their  sermons. 
This  is  very  desirable  when  it  can  be  done,  as  it 
not  only  makes  the  sermon  familiar  to  the  Reader, 

1  This  is  a  fact  related  by  the  Bishop  of  California. 


THE   READER  AND  SERMONS. 


147 


but  if  he  has  permission  to  change  the  phraseology 
when  it  does  not  appear  natural  to  him,  he  will 
eliminate  some  of  the  "bookish"  element,  and 
bring  it  into  every-day  English  as  spoken  by 
himself. 

If  the  Reader  cannot  write  the  sermon,  there  is 
another  way  of  dispensing  with  the  book,  which  is 
largely  followed.  The  sermon  is  cut  out  of  the 
book  and  tied  into  a  paper  cover.  There  should 
also  be  provided  for  each  Reader  a  decent  cover 
of  velvet  or  some  material  in  which  he  may  carry 
his  sermons,  and  in  which  they  may  be  placed  on 
the  lecturn.  This  will  have  the  advantage  of  keep- 
ing the  sermon  from  slipping  down,  which  it  is 
apt  to  do  if  in  a  paper  cover  only.  A  volume  of 
sermons  printed  for  Readers  should  be  so  arranged 
that  each  one  can  be  detached  from  its  place  in  the 
book  without  carrying  with  it  at  the  beginning  or 
the  end  a  portion  of  another  sermon.  There  are  a 
few  books  with  which  this  can  be  done.  All  that 
is  necessary  is  that  no  part  of  one  sermon  shall  be 
printed  on  the  leaf  which  contains  any  portion  of 
another.  In  binding  sermons  in  paper  covers  after 
being  cut  from  a  book,  care  should  be  taken  to  tie 
them  in  very  loosely  so  that  the  pages  may  turn 
readily.  The  best  way  is  to  make  holes  with  a 
punch  or  knife  towards  the  left-hand  upper  and 
lower  corners,  and  tie  them  loosely  with  string. 


148  LAY  READERS. 

The  object  in  going  to  this  trouble  is  not  for 
the  purpose  of  deception.  The  people  know  the 
Reader  does  not  write  his  own  sermons.  It  is 
simply  because  it  looks  better,  it  is  easier  to  carry, 
it  shows  that  a  man  has  tried  in  some  way  to 
make  the  sermon  more  his  own,  it  takes  away  the 
book. 

One  Reader  of  wide  experience  says  :  "  Sermons 
written  for  Readers  should  be  lithographed  rather 
than  printed,  to  avoid  reading  from  a  book."  We 
never  permit  our  Readers  to  take  the  entire  volume 
with  them.  Before  this  rule  was  made  the  Read- 
ers sometimes  said  that  they  felt  that  the  effect  of 
the  sermon  was  lost  because  they  carried  a  large 
book  to  the  lecturn. 

If  the  sermon  is  written  the  Reader  should  write 
it  plainly,  so  that  it  can  be  filed  away  for  the  use 
of  another  man.  Each  Reader  should  be  careful 
after  delivering  a  sermon  to  write  upon  it  and  the 
paper  cover  which  contains  it  his  name  and  the 
place  and  time  of  its  use.  This  is  the  custom  of 
several  associations. 

In  selecting  a  sermon,  however,  there  is  another 
important  consideration,  and  that  is,  the  congre- 
gation which  is  to  hear  it.  Of  course  we  do  not 
here  refer  to  any  prejudices  which  a  congregation 
may  have,  but  to  the  kind  of  people  composing  it. 
The  Reader  must  be  a  man  of  judgment.  He 


THE  READER  AND   SERMONS.  149 

must  gauge  his  congregation,  and  give  them  what 
they  will  understand  and  what  they  need.  We 
do  not  mean  by  this  that  he  must  have  sermons 
upon  the  faults  or  sins  he  sees  among  them,  or 
attack  errors  prevailing,  so  much  as  that  he  should 
select  sermons  which  will  tend  to  build  them  up 
by  positive  teaching  in  those  things  which  they 
lack.  If  there  is  some  truth  which  is  not  known 
to  them,  or  is  held  in  a  distorted  form  by  them, 
sermons  should  be  chosen  which  will  present  the 
truth  in  all  its  fulness  as  received  and  held  by  the 
Church.  If,  for  instance,  the  error  prevails  that 
children  should  be  left  to  "  choose  for  themselves  " 
in  religious  matters,  sermons  can  be  chosen  which 
present  the  Church's  system  of  the  birth  of  the 
child  into  the  Family  of  God,  and  the  teaching  and 
training  and  nourishment  provided  in  the  Family. 
It  is  surprising  how  this  appeals  in  strength  and 
beauty  to  people  to  whom  it  is  new,  and  who 
come  with  "  ears  to  hear." 

What  Sermons  to  Read. 

And  now  as  to  the  books  of  sermons  suitable  for 
Readers.  There  are  some  Bishops  who  set  forth 
lists  of  books  from  which  the  Reader  must  select. 
One  names  the  following : 

Canon  Farrar,  several  volumes. 


I5O  LAY  READERS. 

Bishop  Temple,  Rngby  Sermons. 

Charles  Kingsley,  National  Sermons,  etc. 

John  Henry  Newman,  Parocliial  and  Plain  Ser- 
mons. 

Canon  Liddon,  Sermons  to  the  People. 

Aitkins,  Around  the  Cross  and  IV hat  is  Yo in- 
Life  f 

Dr.  Vaughan,  Public  Worship  and  the  Liturgy 
and  Heroes  of  Faith. 

Dr.  Dix,  Christ  at  the  Door  of  the  Heart. 

Sadler,  Abundant  Life. 

Dr.  De  Koven,  Sermons. 

Bishop  Brooks,  several  volumes. 

A  glance  at  this  list  will  show  at  once  that  all 
these  sermons  are  of  a  high  order.  But  we  are 
surprised  that  the  simpler,  plainer  sermons  of  Bux- 
ton,  Norton,  or  Murphy,  or  that  Bishop  Hunting- 
ton's  Christ  in  the  Christian  Year,  should  not  be 
permitted.  The  list  may  suit  the  work  of  Readers 
in  one  Diocese,  but  Readers  in  the  West  would 
find  very  few  among  them  that  they  could  use  in 
missions. 

The  Bishops  of  fifty  Dioceses  have  been  kind 
enough  to  send  to  us  their  rules  as  regards  sermons 
to  be  used.  Nearly  all  of  them  leave  the  selection 
to  the  Priest  under  whom  the  Readers  work. 

We  have  also  corresponded  with  many  Read- 
ers actively  engaged  in  associations  or  in  parishes. 


THE  READER  AND  SERMONS.      151 

From  their  experience  and  our  own  we  give  the 
following  suggestions. 

We  put  first  of  all  the  volumes  of  sermons  by 
the  Rev.  H.  J.  Wilmot  Buxton.  Of  these  Bishop 
Gilbert  writes :  "  Decidedly  the  best  book  of  ser- 
mons I  know  of  for  Readers  is  The  Life  of  Duty, 
by  the  Rev.  H.  J.  Wilmot  Buxton.  They  cover 
the  Christian  Year,  and  are  most  acceptable." 
Nearly  every  Bishop  mentions  Buxton's  sermons 
as  in  use.  Some  of  them  have  to  be  slightly 
changed  for  an  American  congregation.  We  speak 
here  of  references  to  royalty,  or  to  English  institu- 
tions or  customs.  But  these  can  usually  be  easily 
changed  or  cut  out.  No  fewer  than  fourteen  vol- 
umes of  his  sermons  are  published.  We  know  of 
no  books  of  sermons  which  have  so  few  that  can- 
not be  used.  They  have  the  advantage  of  being 
brief,  occupying  from  twelve  to  fifteen  minutes  in 
delivery.  They  are  plain,  without  loss  of  beauty 
or  force  by  their  simplicity.  They  are  full  of  sound 
Church  teaching.  They  are  practical  and  didacti- 
cal, and  have  in  them  a  robust,  manly  ring.  They 
are  suitable  for  any  congregation,  the  city  parish 
or  the  smallest  country  mission. 

The  American  sermons  which  have,  perhaps, 
been  most  widely  used  by  Readers  are  those  by 
the  late  Dr.  J.  N.  Norton.  While  there  are  many 
very  good  sermons  in  the  several  volumes  pub- 


152  LAY  HEADERS. 

lished,  and  while  people  of  the  congregations  often 
speak  of  them  as  being  liked,  yet  few  Readers 
care  to  use  them  continuously.  They  are  so  full 
of  anecdotes  that  often  the  stories  comprise  the 
greater  portion  of  the  whole.  Few  Readers  feel 
that  they  can  tell  these  stories  well,  and  the  ser- 
mons used  show  that  most  of  the  anecdotes  are 
stricken  out.  The  numerous  editions  through 
which  Dr.  Norton's  sermons  have  passed  show 
that  they  have  been  largely  read.  This  we  be- 
lieve is  because  they  are  simple,  and  more  suitable 
for  mission  congregations  than  any  other  sermons 
by  American  authors.  They  have  an  advantage 
in  that  nearly  all  of  them  have  what  Dr.  Norton 
calls,  in  quoting  another,  a  "  Church  fringe."  But 
our  experience  is  that  in  any  volume  of  sermons 
there  are  many  which  a  Reader  will  not  use  if  he 
has  several  authors  from  which  to  select.  Some 
Bishops  recommend  Norton's  sermons  as  particu- 
larly adapted  to  hospitals  and  poorhouses. 

Another  writer  whose  sermons  are  mentioned  by 
many  correspondents  is  the  Rev.  J.  B.  C.  Murphy. 
Through  Fast  and  Festival,  two  volumes,  will  be 
found  excellent  for  general  use.  Five  volumes 
of  his  sermons  are  in  print. 

Murphy's  sermons  are  something  like  Buxton's, 
and,  on  the  whole,  will  be  found  to  be  very  useful 
in  mission  or  other  work.  Those  of  both  men  are 


THE  READER  AND  SERMONS. 


153 


much  freer  from  that  which  renders  them  unsuit- 
able for  American  congregations  than  the  sermons 
of  most  English  preachers,  and  have  the  advantage 
of  having  been  written  for  plain  people. 

There  are  sermons  of  other  Englishmen  which 
can  be  used  to  advantage.  Many  recommend  the 
new  series  of  Sermons  for  the  People,  published  by 
the  S.  P.  C.  K.  They  are  by  the  "  best  preachers," 
and  have  the  recommendation  of  being  but  forty 
cents  per  volume.  While  in  such  books  there  will 
be  found  sermons  which  American  Readers  will 
find  of  little  use  to  them,  as  they  have  a  foreign 
air,  yet  many  will  be  available.  Our  own  Readers 
have  found,  with  some  modifications,  that  Baring 
Gould's  Village  Preaching  for  a  Year  contains  some 
very  good  sermons  for  mission  use.  This  book  is 
mentioned  on  but  one  list  sent  to  us. 

Of  Bishop  Huntington's  sermons  nothing  need 
be  said.  In  beauty  of  diction  and  grandeur  of 
thought  Bishop  Huntington  is  almost  the  only  liv- 
ing exponent  of  a  style  which  marked  the  truly 
great  men  of  the  New  England  school  of  writers. 
His  Christ  in  the  Christian  Year  contains  sermons 
which  we  delight  to  read.  They  are  largely  used 
by  Readers  throughout  the  country.  They  are, 
however,  too  long,  and  suited  for  settled  congre- 
gations rather  than  missions. 

In  the  Buffalo  Laymen's  League,  Dean  Burgon's 


154  J^y  READERS. 

Short  Sermons  are  found  very  useful,  as  are  also 
the  sermons  of  the  Rev.  Aubrey  L.  Moore,  From 
Advent  to  Advent,  and  some  of  Farrar's  sermons. 

The  list  of  sermons  permitted  in  the  Diocese  of 
Central  New  York  contains  most  of  those  already 
named,  with  some  not  now  in  print,  and  in  addition 
the  following:  Mozley's;  Goulburn's  Thoughts  on 
Personal  Religion;  Thompson's  First  Principles; 
Helps  to  a  Holy  Lent;  and  Snyder's  C/n'ef  Tilings. 
These  last  would  be  excellent,  used  from  time  to 
time,  where  the  people  need  instruction  in  Church 
principles;  and  where  do  they  not  need  it?  If 
Liddon's  sermons  are  read,  care  must  be  exercised 
as  to  the  capacity  of  the  congregation. 

The  sermons  of  Bishop  Brooks  are  much  too 
long  for  Readers'  use,  and  generally  one  does  not 
care  to  cut  them  down. 

The  following  are  used  by  many : 

Rev.  Dr.  J.  Cross,  Coals  from  the  Altar,  etc. 

Bishop  Magee,  Sermons. 

Living  Voices  of  Living  Men,  by  Bishops  and 
clergy  of  the  Church;  2  vols.,  largely  used. 

Bishop  How,  Plain  Words  and  Practical  Ser- 
mons. 

Grou,  On  the  Lord's  Prayer.  Selections  from 
this  are  suitable  for  prisons  and  institutions. 

Sermons  by  Dr.  Lewis  are  mentioned  by  many, 
but  they  are  out  of  print. 


THE  READER  AND   SERMONS.  155 

Rev.  Isaac  Williams,  Plain  Sermons  on  the  Cate- 
chism and  Characters  of  the  Old  Testament.  These 
are  recommended  by  the  Bishop  of  Louisiana  and 
others. 

Rev.  J.  W.  Hardman,  The  Preacher  Prepared 
and  Stories  and  Teachings  in  the  Matins  and 
Evensong.  The  last  is  most  useful  for  the  Cate- 
chist. 

Scott- Holland  is  used  in  the  Buffalo  League. 
By  far  the  best  sermons  we  have  seen  for  children 
are  Buxton's,  in  the  volume  The  Lighthouse  on  the 
Rock. 

If  a  series  of  sermons  is  desired  for  Lent  or  Ad- 
vent, such  can  be  found  in  the  catalogue  of  any 
Church  publisher. 

Of  course  the  kind  of  sermons  needed  differs 
widely  according  to  circumstances.  Wherever 
there  is  an  organization  of  Readers,  the  formation 
of  a  library  is  naturally  begun  at  once,  not  only 
of  volumes  of  sermons,  but  of  works  on  the  history 
and  doctrine  of  the  Church. 

Where  work  is  conducted  on  the  Convocational 
system  a  library  should  be  commenced  in  a  central 
place  from  which  Readers  could  obtain  the  books 
as  they  need  them. 

It  is  generally  agreed  that  sermons  read  should 
be  short.  Some  Bishops  in  their  directions  say 
that  they  should  be  cut  down  so  that  they  will 


156  LAY  READERS. 

not  take  longer  than  twenty  minutes  to  deliver. 
Many  others  of  experience  believe  that  it  is  a  mis- 
take to  have  a  sermon  which  takes  much  over  fif- 
teen minutes  to  read.  In  cutting  down,  great  care 
should  be  exercised  not  to  destroy  the  connection 
or  the  force.  Sometimes  an  illustration  can  be 
crossed  out.  Occasionally  an  entire  division  of 
the  subject  can  be  left  out.  There  are  sermons 
from  which  a  large  part  of  the  introduction  can  be 
omitted. 

The  wise  Reader  will  always,  if  possible,  select 
a  sermon  suitable  for.  the  Church  season  and  the 
especial  day,  so  that  the  whole  service  shall  In- 
harmonious. We  have  known  men  who  were  not 
sufficiently  careful  about  this. 

If  the  text  is  taken  from  one  of  the  Lessons,  so 
much  the  better.  Many  volumes  of  sermons  avail- 
able for  Readers  have  their  texts  taken  from  the 
Epistles  or  Gospels  for  the  day.  This  does  not 
matter  much  on  festivals,  when  the  Lesson  will  be 
upon  the  same  subject,  but  on  the  Sundays  after 
Epiphany  and  the  Sundays  after  Trinity  it  would 
be  better  if  the  text  were  from  the  Lesson. 

There  are  volumes  of  English  sermons  which 
follow  this  course,  but  owing  to  the  difference  be- 
tween the  American  and  English  Lectionaries,  they 
lose  their  value,  as  to  this,  in  the  United  States. 

There  is  a  real  need  of  books  of  sermons  for 


THE  READER  AND  SERMONS.  157 

Readers,  written  by  Americans,  on  texts  found  in 
the  Lessons  for  the  Sundays  of  the  Church  Year. 
What  is  wanted  are  plain,  practical,  and  didactic 
sermons  which  will  take  about  fifteen  minutes  in 
delivery.  These  should  be  printed  and  bound  so 
that  they  can  be  cut  from  the  book  entire. 

Readers  have  frequently  come  to  us  and  asked 
for  sermons  which  they  have  heard  us  deliver.  In 
such  cases  we  have  written  the  sermons  out,  and 
had  them  copied  by  a  typewriter.  They  have 
been  read  in  turn  at  the  various  missions.  It  is 
but  natural  that  the  men  have  felt  that  these  were 
more  in  touch  with  the  needs  of  the  locality  and 
the  day  than  those  which  ordinarily  they  could 
obtain  from  a  book. 

Object  of  Sermon. 

We  feel  that  this  chapter  should  not  be  closed 
without  reference  to  the  object  of  the  sermon.  We 
believe  that  while  men  need  exhortation,  they  need, 
most  of  all,  teaching.  The  people  of  the  missions 
need  to  be  taught.  "  Go,  teach  all  nations/'  was 
the  command,  and  we  believe  that  the  chief  aim 
of  the  sermon  should  be  to  teach  the  people  "  the 
things  concerning  the  Kingdom  of  God  and  the 
Name  of  Jesus  Christ." 

Teach,  teach,  teach— this  we  would  have  as  the 
idea  in  the  mind  of  the  Reader.  The  people  get 


158  LAY  READERS. 

a  surfeit  of  indefinite  preaching.  They  need  some- 
thing definite.  We  do  not  mean  by  this  a  con- 
tinual harping  upon  the  constitution  of  the  Church 
in  a  semi-argumentative  style.  We  mean  system- 
atic, definite  teaching  as  to  the  "  first  principles 
of  the  doctrine  of  Christ " ;  Repentance,  Faith, 
Baptism,  the  Laying  on  of  Hands,  the  Resurrec- 
tion and  the  Judgment,  with  all  that  follows  these 
in  the  economy  of  the  Kingdom  of  God.  In  ser- 
mon, Sunday-school,  and  conversation  with  the 
people  strive  to  build  up  in  them  a  definite  faith, 
that  each  man,  woman,  and  child  may  be  able  "  to 
give  a  reason  for  the  hope  that  is  in  him." 

We  believe  that  the  Reader  would  be  greatly 
assisted  in  instructing  the  people  as  to  their  duty 
to  God  and  their  duty  towards  their  neighbor  if 
the  Homilies  of  the  Church  of  England  were  re- 
vised and  modernized  for  American  use.  There 
is  need  now,  as  there  was  when  the  Preface  was 
written  to  the  Homilies  in  1562,  of  "  the  true  set- 
ting forth  and  pure  declaring  of  God's  Word,  which 
is  the  principal  guide  and  leader  into  all  godliness 
and  virtue — to  expel  and  drive  away  as  well  cor- 
rupt, vicious,  and  ungodly  living  as  also  erroneous 
and  poisoned  doctrine — that  the  people  may  know 
what  duty  they  owe  both  to  God  and  man." 


CHAPTER   XII. 

THE    READER,    HIS   ADDRESSES   AND   EXHOR- 
TATIONS. 

IN  the  Jewish  synagogue  fit  laymen  were  per- 
mitted to  expound  the  Holy  Scriptures  and  to  ex- 
hort. At  Antioch,  Paul  and  Barnabas,  as  laymen, 
were  invited  to  give  some  word  of  exhortation. 

Apollos  was  still  a  layman  when  he  publicly 
preached  to  the  Jews  at  Achaia,  "  showing  by  the 
Scriptures  that  Jesus  was  the  Christ." 

In  Chapter  I.  was  given  ample  proof  that  in  the 
post- Apostolic  age  laymen  who  were  considered 
able  were  permitted  to  address  congregations  even 
in  the  presence  of  the  Bishop.  If  the  fourth 
•Council  of  Carthage  (A.D.  398)  ordered  that  no 
layman  should  preach  in  the  presence  of  the 
clergy  unless  at  their  request,  it  is  evident  that  it 
was  not  an  uncommon  thing  for  laymen  to  exhort 
the  congregations. 

The  Apostolic  Constitutions  ascribe  to  the 
Apostle  St.  Paul  a  direction  that:  "Though  a 
man  be  a  layman,  if  experienced  in  the  delivery 


160  LAY  READERS. 

of  instruction  and  morally  worthy  he  may  teach, 
for  '  they  shall  all  be  taught  of  God.'  " 

It  may  be  stated  as  a  principle  of  the  Church 
that  ordinarily  the  office  of  preacher  belongs  to 
the  priesthood,  but  that,  under  extraordinary  con- 
ditions, Deacons  or  fit  laymen  may  be  licensed  to 
preach  the  Gospel. 

Extraordinary  conditions  are  such  as  prevailed 
in  the  first  centuries,  and  such  as  have  arisen  since 
at  certain  periods  and  in  certain  countries.  When- 
ever and  wherever  the  Church  has  been  in  the 
midst  of  heathenism,  whether  eighteen  centuries 
ago  or  to-day,  the  greatness  of  the  work  has  always 
led  to  the  use  of  laymen  as  evangelists,  exhort- 
ers,  and  catechists.  When  heretical  sects  have 
arisen,  or  unbelief  abounded,  or  deadness  has  pre- 
vailed among  Priests  and  people,  then  the  occasion 
has  been  deemed  extraordinary.  This  was  the  case 
in  the  beginning  of  the  thirteenth  century,  when 
Mohammedanism  and  the  rise  of  heretical  sects 
without,  and  lack  of  spirituality  within  the  Church, 
threatened  its  life,  and  gave  rise  to  the  preaching 
orders. 

When  Francis  of  Assisi  went  to  Innocent  III. 
for  permission  to  gather  a  company  of  preachers 
to  go  forth  and  convert  the  world,  the  Pope  hesi- 
tated. But  he  soon  saw  the  wisdom  of  meeting 
the  growing  sects  by  their  own  most  effective 


THE  READER  AND  ADDRESSES.  i6l 

weapon  of  preaching.  He  hoped  that  "  the  Poor 
Men  of  the  Church  might  outnumber  and  outlabor 
the  Poor  Men  of  Lyon."1  When  Francis  and  his 
"  Little  Brothers  "  were  given  authority  to  preach 
everywhere,  the  leader  himself  was  not  in  Holy 
Orders,  and  it  was  some  time  before  he  was  made 
Deacon.2  Many  of  the  order  were  laymen.  The 
first  company  of  Franciscans  which  landed  in  Eng- 
land in  1224  was  composed  of  four  Priests  and  five 
laymen.  The  mission  of  these  preaching  friars 
infused  new  life  into  the  Church. 

In  the  latter  part  of  the  next  century  Wiclif  s 
Poor  Preachers  worked  at  first,  in  many  Dioceses, 
under  Episcopal  sanction. 

Wesley  wanted  to  have  his  lay  preachers  work 
under  authority,  considering  that  conditions  needed 
such  measures.  If  the  Church  refuses  to  recognize 
extraordinary  conditions  and  as  a  living  body 
adapt  herself  to  surroundings,  then  the  work  she 
neglects  is  attempted  by  men  on  their  own  author- 
ity, and  in  their  own  imperfect  way,  to  the  rebuke 
and  confusion  of  the  Church. 

We  can  truly  say  that  the  conditions  which 
meet  the  Church  in  the  United  States  warrant  and 
demand  a  departure  from  the  ordinary  practice 
of  confining  the  office  of  preacher  to  the  clergy. 

1  Milman,  vol.  vi.,  p.  30. 

2  Robertson,  vol.  iii.,  p.  37°- 


1 62  LA  Y  READERS. 

Surrounded  by  sect  and  heresy  and  unbelief,  she 
cannot  carry  the  Gospel  of  the  Kingdom  to  the 
people  of  this  land  without  the  extraordinary  use 
of  suitable  laymen  as  exhorters  and  preachers. 
Will  she  as  a  living  body  adapt  herself  to  the  need  ? 

If  the  laymen  of  the  Church,  acting  under  au- 
thority, do  this  work,  they  will  understand  that 
they  are  like  St.  John  the  Baptist,  preparing  the 
way  for  the  Kingdom  of  God  with  its  ministry  and 
Sacraments.  If  it  is  left  to  individuals  and  socie- 
ties, repentance  and  faith  will  be  preached,  while 
the  other  "  principles  of  the  doctrine  of  Christ " 
will  be  ignored  or  slighted. 

The  need  of  the  age  and  of  the  country  is  a 
preaching  order  of  Priests  and  Lay  Evangelists. 

It  is  not  necessary  to  review  the  question  fur- 
ther, when  we  possess  a  report  bearing  upon  the 
matter  presented  to  the  General  Convention  of  the 
Church  by  learned  Bishops,  Priests,  and  laymen, 
which  report  and  its  appended  four  resolutions  were 
approved  and  adopted  without  a  dissenting  voice 
in  1877.  The  names  signed  to  the  report  are  a 
sufficient  pledge  of  careful  investigation  and 
thought,  as  well  as  a  warrant  for  its  close  adher- 
ence to  the  principles  of  the  Catholic  Church. 
These  names  are :  Henry  C.  Lay,  F.  D.  Hunting- 
ton,  J.  B.  Kerfoot,  James  Craik,  D.  B.  Knicker- 
backer,  A.  Toomer  Porter,  George  F.  Seymour, 


THE  READER  AND  ADDRESSES.  163 

Stevens  Parker,  William  Welsh,  Montgomery 
Blair,  Elisha  Johnson,  John  H.  Devereux,  L.  N. 
Whittle.1 

After  speaking  of  the  conditions  in  which  the 
American  Church  finds  herself,  the  report  states 
that :  "  The  relation  of  the  Church  to  society  is 
one  of  the  most  vital  questions  with  which  the 
Church  in  every  age  has  to  deal,  and  her  power  of 
organization  is  to  be  shown  not  by  the  mainte- 
nance of  a  rigid  inflexibility,  but  in  her  ability  to 
adapt  herself  to  the  changing  conditions  of  human 
society,  and  to  meet  its  ever- varying  wants." 

And  now  to  the  point,  for  the  employment  of 
Readers  who  should  be  permitted  to  preach,  which 
is  the  real  burden  of  the  report. 

"  It  is  a  narrow  and  imperfect  view  of  the  con- 
stitution of  the  ministry  of  the  Church  which  re- 
gards the  priesthood  as  the  only  agency  which  is 
to  be  employed  in  the  extension  of  the  Kingdom 
of  Jesus  Christ  in  the  world.  To  the  priesthood, 
indeed,  is  entrusted  exclusively  the  administration 
of  the  Sacraments,  and  to  wait  continually  upon 
the  altar  and  perform  the  work  of  service  there. 

"  But  from  the  beginning,  both  under  the  old 
and  new  dispensations,  other  agencies  have  been 
used  for  the  extension  of  the  Kingdom  of  God, 
both  at  home  and  abroad. 

l  Journal  of  1877,  pp.  267-69. 


1 64  LAY  READERS. 

"  The  prophets  under  the  old  dispensation  did 
not  belong  only  or  exclusively  to  the  priestly 
order.  The  same  is  true  of  the  Christian  dispen- 
sation. In  the  days  of  the  Apostles  mention  is 
made  of  evangelists  and  teachers,  as  classes  differ- 
ing from  the  three  orders  of  the  ministry.  In  like 
manner,  the  great  preaching  orders  of  the  middle 
ages,  who  more  than  any  other  agency,  perhaps, 
paved  the  way  for  the  Reformation,  were  laymen, 
who  went  forth  and  preached  the  Gospel  t<>  the 
poor.  .  .  .  Nor  can  your  committee  overlook  the 
fact  that  Wesley,  in  his  great  effort  to  evangelize 
the  people  of  England,  .  .  .  called  attention  to 
the  fact  that  the  priestly  and  prophetical  functions 
are  not  necessarily  identical.  .  .  . 

"  Impressed  with  these  facts,  your  committee 
recommend  an  earnest  and  well-directed  effort  to 
secure  a  more  widely  extended  use  of  lay  sen  -ice 
in  the  great  work  of  making  known  the  Gospel  of 
Jesus  Christ.  ...  In  almost  every  parish  there 
are  devoted  and  well-trained  men  and  women, 
who,  under  the  direction  of  the  Rector,  might  be 
used  in  the  work  of  evangelizing  and  teaching. 

"  It  is  the  opinion  of  your  committee  that  the 
existing  system  of  lay-reading  does  not  meet  this 
want,  especially  among  the  colored  population  of 
the  South,  and  the  agriculturists  throughout  the 
country.  It  is  defective  in  that  which  can  alone 


THE  READER  AND  ADDRESSES.  165 

give  such  efforts  a  hold  upon  the  people,  viz., 
earnest  teaching  and  exhorting  face  to  face  upon 
the  things  which  belong  to  their  eternal  interests, 
the  salvation  of  their  souls." 

After  mentioning  various  agencies  in  the 
Church,  it  speaks  of  the  duty  of  those  "  who  hold 
in  trust  the  mighty  forces  of  wealth,  culture,  and 
social  position  "  to  show  "  that  they  have  the  faith 
of  Jesus  Christ  in  their  own  hearts,  and  that  they, 
in  the  spirit  of  their  Master,  earnestly  desire  to 
impart  the  precious  gift  to  others." 

In  the  first  resolution  adopted  the  two  houses 
of  the  General  Convention  "  do  most  earnestly 
entreat  their  brethren  of  the  clergy  and  the  laity 
diligently  to  inculcate,  and  themselves  to  act  upon, 
the  facts  and  suggestions  of  the  foregoing  report ; 
and  in  order  to  accomplish  more  effectually  the 
purposes  therein  proposed,  the  parochial  clergy 
are  requested  to  select  and  appoint  from  their  re- 
spective cures,  with  the  consent  of  their  several 
Bishops,  fit  and  proper  persons  specially  adapted 
to  act  as  catechists  and  teachers." 

We  had  not  seen  this  report  until  this  chapter 
was  commenced,  but  it  is  such  an  emphatic  en- 
dorsement of  the  movement  of  the  use  of  Readers 
and  Evangelists  that  we  have  quoted  freely  from 
it.  We  are  aware  that  in  Article  xxiii.  it  is  a 
stated  principle  that :  "  It  is  not  lawful  for  any 


1 66  LAY  READERS. 

man  to  take  upon  him  the  office  of  public  preach- 
ing before  he  be  lawfully  called  and  sent  to  execute 
the  same.  And  those  we  ought  to  judge  lawfully 
called  and  sent  which  be  chosen  and  called  to  this 
work  by  men  who  have  public  authority  given 
unto  them  in  the  congregation  to  call  and  send 
ministers  into  the  Lord's  Vineyard."  We  are 
aware  also  of  the  words  used  in  the  ordination  of 
Deacons  and  Priests,  and  of  the  49th  Canon  of 
1603,  which  last  forbids  any  one  to  preach  except 
he  be  licensed.  But  yet  in  the  Church  of  England 
all  this,  and  the  long  custom  of  confining  the  office 
of  preacher  to  the  clergy,  does  not  prevent  learned 
Bishops  from  licensing  Readers  to  preach  the 
Gospel.  They  may  not  use  the  word  "  preach," 
but  when  the  Bishop  of  London  issues  orders  ap- 
proving of  "  Diocesan  Readers  "  at  extra  services, 
even  in  consecrated  buildings,  "  giving  addresses 
and  expositions  of  Holy  Scripture  and  catechising," 
the  distinction  must  be  very  finely  drawn  if  any 
difference  is  shown.  In  fact,  in  a  pamphlet  pub- 
lished for  Readers  by  the  Lay  Helpers'  Associa- 
tion of  London,  by  the  Diocesan  authority,  are 
these  words :  "  If  called  upon  to  give  exhortations, 
be  as  simple  as  possible.  It  can  scarcely  be  nec- 
essary to  utter  a  warning  against  controversial 
preaching;  your  teaching  should  be  constructive 
rather  than  destructive." 


UNIVERSITY    3 

J 

THE  READER  AND  ADDRESSES  167 

It  would  be  wearisome  to  refer  to  the  many 
Dioceses  in  the  Church  of  England  where  Readers 
and  Evangelists  are  permitted  to  exhort.  We  will 
mention  one  only.  The  Bishop  of  Sydney,  Pri- 
mate of  Australia,  has  one  of  the  best  systems 
of  organized  Readers  of  which  we  know.  In  his 
license  given  to  Diocesan  Readers  is  the  permission 
to  "  expound  the  Scriptures  and  to  exhort  the  con- 
gregation," and  in  the  instructions  issued  there  are 
the  words :  "  Lay  Readers  are  permitted  to  preach 
from  manuscript  or  otherwise,  on  obtaining  a  license 
from  the  Bishop  to  do  so." 

In  the  United  States  the  Canon  which  prohibits 
the  Reader  delivering  sermons  of  his  own  com- 
position permits  him;  if  licensed  by  the  Bishop,  to 
make  addresses,  instructions,  and  exhortations  as 
a  catechist  in  vacant  parishes,  congregations,  or 
missions."  Acting  under  this  Canon,  nearly  every 
Bishop  has  Readers  whom  he  has  licensed,  to  all 
intents  and  purposes,  to  preach  the  Gospel.  Many 
of  these  are  engaged  in  rescue  work  in  the  large 
cities,  others  are  doing  missionary  work  in  the  far 
West.  In  South  Dakota  there  are  forty  Indians 
and  six  white  men  acting  as  Readers.  All  of  these 
are  permitted  to  make  addresses.  In  Alabama 
the  majority  of  the  twenty- one  Readers  "  are  per- 
mitted to  accompany  their  reading  of  the  service 
with  exhortation,"  which  the  Bishop  "  finds  to  be 


1 68  LAY  READERS. 

more  effective  and  profitable,  both  to  themselves 
and  the  people,  than  sermons  read."  One  half  of 
the  Readers  in  the  Diocese  of  Pennsylvania  are 
licensed  to  make  addresses.  In  Iowa  many 
Readers  are  graduates  of  colleges  or  professional 
men;  these  can  make  addresses.  In  Chicago 
"  several  are  licensed  to  exhort  [students  of  the 
Western  Theological  Seminary],  more  are  per- 
mitted to  make  addresses,  quite  a  number  give 
talks  at  meetings  of  the  Brotherhood  of  St. 
Andrew,"  etc.  In  Central  New  York  "  Readers 
are  sometimes  allowed  to  make  addresses,  but 
must  not  take  a  text."  Perhaps  this  might  be 
accepted  as  the  distinction  between  an  "  address  " 
and  a  "sermon  of  his  own  composition."  Our 
clerical  informant  thinks  it  is  "  rather  a  fine  dis- 
tinction," and  we  agree  with  him.  The  Bishop  of 
Milwaukee  allows  his  Readers  to  make  addresses, 
"  but  not  more  than  on  each  alternate  Sunday." 

The  Bishops  of  two  missionary  jurisdictions, 
finding  it  impossible  to  get  clergy  for  their  work, 
have  made,  and  are  carrying  out,  plans  for  the  em- 
ployment of  laymen  of  good  education,  who  will 
take  charge  of  missions  under  the  Bishop,  and  at 
the  same  time  prepare  themselves  for  Holy  Orders. 
The  Bishop  of  New  Mexico  and  Arizona  told  the 
writer  that  this  was  the  only  way  in  which  he  could 
work  his  field,  and  that  he  had  several  men  of  this 


THE  READER  AND  ADDRESSES.  169 

kind.  The  Bishop  of  Wyoming  and  Idaho  writes : 
"  Owing  to  the  great  difficulty  in  securing  men  and 
money  in  my  poor  jurisdiction,  I  have  to  utilize 
the  services  of  young  men,  and  appoint  them  as 
lay  preachers  rather  than  Lay  Readers,  though 
strictly  Lay  Readers  until  such  time  as  they  can 
pass  their  examinations  and  be  admitted,  first  to 
the  diaconate,  and  then  in  a  couple  of  years  more, 
if  they  can  make  sufficient  progress,  to  the  priest- 
hood. I  have  several  converts  from  the  religious 
bodies  about  us,  whom  I  have  put  to  work,  per- 
mitting them  to  make  addresses  and  preach.  In 
many  of  our  mining  camps  and  ranch  towns  such 
men  do  excellent  service." 

It  is  seen  at  once  that  in  rescue  work  in  cities 
for  a  Reader  to  read  a  sermon  from  a  book  would 
be  ridiculous.  He  must  talk  to  the  people  in  lan- 
guage they  will  understand;  he  must  speak  to 
them  as  a  living  man  to  living  men.  And  most 
successful  are  many  men  so  employed. 

But  if  in  rescue  work  in  cities  the  reading  of 
sermons  from  books  is  useless,  it  is  often  felt  to 
be  far  from  the  thing  needed  in  missions  any- 
where, in  town  or  country.  No  Reader  is  long  in 
mission  work  without  feeling  this.  Of  course  this 
difficulty  can  be  largely  overcome  by  a  Reader 
acquiring  the  art  of  delivering  a  written  sermon, 
rather  than  merely  reading  it.  But  it  cannot  be 


I  70  LAY  READERS. 

entirely  overcome  until  the  Reader  is  taught  and 
prepared,  and  then  permitted  to  exhort.  We  are 
far  from  advocating  the  idea  that  a  Bishop  should 
give  any  man  who  has  the  idea  he  can  preach  the 
liberty  to  do  so.  But  what  we  do  assert  is,  that 
the  Church  has  thousands  of  godly  laymen  who 
could,  by  proper  training,  be  fitted  to  go  forth  and 
preach  the  Gospel  of  Jesus  Christ. 

Any  one  who  has  heard  the  ordinary  country 
preacher  representing  one  of  the  numerous  relig- 
ious bodies  has  probably  been  impressed  with  two 
things :  first,  his  earnestness ;  second,  his  ignorance 
of  what  the  Gospel  of  the  Kingdom  is.  As  a  rule, 
such  preaching  has  one  burden,  "  be  converted," 
with  a  meaning  given  to  that  word  which  has  no 
warrant  from  Holy  Scripture.  And  yet  to  millions 
in  this  country  this  is  the  only  kind  of  preaching 
within  their  reach.  We  have  laymen  who  could 
go  to  many  of  these  people  and  present  the  truth 
as  Jesus  Christ  and  the  Apostles  delivered  it  to  the 
saints,  and  as  this  Church  has  received  it.  The 
Church  has  men  who  have  the  ability,  and  would 
have  the  knowledge  with  training,  and  increased 
interest  and  earnestness  would  come  when  once 
they  were  engaged  in  the  work.  The  Church,  if 
she  is  to  reach  men,  must  have  lay  preachers  act- 
ing under  authority.  If  she  has  not,  the  self- 
constituted,  self-governed  preachers  will  continue 


THE  READER  AND  ADDRESSES.  171 

to  teach  a  partial,  and  often  a  perverted,  Gospel. 
Preaching  the  people  will  have,  and  preaching  the 
Church  should  provide  for  them ;  and  as  she  has 
not  enough  clergy  to  do  this,  she  should  adapt 
herself  to  existing  conditions,  and  have  thousands 
of  laymen  working  as  evangelists,  teachers,  and 
exhorters. 

But  we  would  go  further  than  the  idea  that  only 
educated  men  should  be  permitted  to  exhort.  A 
man  can  be  well  grounded  in  Church  principles, 
and  be  an  effective  speaker,  without  having  a  lib- 
eral education.  We  have  all  of  us  known  plain 
workingmen  who  have  been  remarkably  sound  in 
their  apprehension  of  Church  doctrine,  and  able  in 
expounding  it.  We  need  men  of  the  people  to  ex- 
hort the  people.  A  large  part  of  the  losses  which 
the  Church  of  the  English  race  has  sustained  has 
been  the  result  of  its  tradition  that  only  the  man 
who  was  "  a  scholar  and  a  gentleman  "  should  be 
an  agent  in  carrying  on  the  work  of  the  Church. 
We  have  nothing  to  say  in  regard  to  opening  the 
way  for  unlearned  men  "  of  the  people  "  to  enter 
the  priesthood,  though,  as  the  late  John  Henry 
Hopkins  shows  in  his  pointed  way:1  "  Our  Angli- 
can fad  has  been  carried  to  such  a  ridiculous  de- 
gree that  not  one  of  the  original  Apostles  could 
possibly  pass  our  regular  canonical  examination 

l  Church.  Revieiv,  January,  1891. 


172  LAY  READERS. 

for  the  diaconate. "...  Wherever  the  bulk  of  the 
priesthood  has  been  taken  from  the  bulk  of  the 
population,  so  that  social  sympathy  has  not  been 
severed,  there  the  Church  has  retained  her  hold 
upon  the  bulk  of  the  population.  And  though 
there  may  have  been  evils  and  drawbacks,  no 
other  religious  organization  has  ever  been  able  to 
get  the  bulk  of  the  common  people  out  of  the 
hands  of  the  clergy  of  the  Church." 

On  the  contrary,  in  England,  with  the  ministry 
of  the  Church  exclusively  "  scholars  and  gentle- 
men," "  every  schismatical  movement,  without  ex- 
ception, has  been  on  a  lower  social  level  than  the 
bulk  of  the  National  Church,"  and  the  people  have 
gone  out  to  follow  those  who  had  sympathy  with 
them  without  patronizing  them.  "  The  Church 
must  make  up  her  mind  to  have  Priests  in  social 
sympathy  with  the  different  levels  of  the  classes 
among  which  she  is  to  do  her  work." 

But  the  grave  difficulties  in  the  way  of  admitting 
unlearned  men  to  the  sacred  ministry  do  not  exist 
in  the  consideration  of  admitting  them  to  the  minor 
orders  as  Evangelists  and  Readers.  We  should 
learn  from  history,  and  try  to  regain  lost  ground. 
The  lay  preachers  sent  out  by  Wesley  were  so 
marvelously  successful  in  arousing  and  winning  the 
people  because  they  themselves  were  of  the  people. 
Their  language  was  not  always  grammatical  nor 


THF.   READER  AND  ADDRESSES.  173 

their  manner  refined,  but  their  hearts  were  on  fire 
with  zeal,  and  they  had  a  good  knowledge  of  the 
English  Bible. 

In  our  own  times,  the  success  of  the  Salvation 
Army  is  another  illustration  of  the  fact  of  which 
we  speak.  When  the  Methodist  ministry  in  Eng- 
land rose  in  social  standing  and  learning,  it  ceased 
to  be  in  social  sympathy  with  the  masses  of  the 
people,  and  then  the  Salvation  Army  came  into 
existence  to  do  the  work  which  once  had  been 
theirs. 

Bishop  Hare,  in  a  letter  from  which  he  permits 
us  to  quote,  presents  the  matter  in  a  few  words : 
"To  reach  the  great,  independent,  self-sufficient 
working-class,  we  need  preachers,  distinctly  not 
scholarly  or  scholar-like  (this  class  does  not  like 
scholarship),  not  refined  in  diction  or  manner  or 
dress,  but  men  of  the  people,  offhand  in  speech 
and  manner,  occupied  not  with  the  refinements  of 
thought,  but  with  great  general  truths,  and  in  dead 
earnest." 

The  Church  Army  in  England  is  doing  a  work 
there  which  the  Salvation  Army  could  not  do,  be- 
cause it  is  working  under  authority  and  on  Church 
lines.  It  is  doing  permanent  good,  because  it  leads 
people  not  only  to  repentance,  but  also  to  the 
Sacraments.  It  carries  the  Gospel  of  the  King- 
dom, instead  of  the  Gospel  of  Booth.  By  per- 


I  74  LAY  READERS. 

sonal  observation  and  reading  we  know  well  the 
great  work  which  the  Church  of  England  is  doing, 
but  she  ought  to  have  had  lay  preachers  two  cen- 
turies ago.  It  was  her  "  tradition  "  which  kept 
her  from  it,  and  the  result  has  been  the  alienation 
from  the  Church  of  a  large  part  of  the  people. 

We  in  the  United  States  inherited  the  "  tradi- 
tion." If  the  Church  emerges  from  its  limiting 
walls,  we  can  hope  to  reach  the  people ;  if  we  are 
restricted  by  them,  then  the  Church  will  continue 
to  be  largely  the  Church  of  the  respectable  and 
well-to-do. 

All  through  the  West  bands  of  preachers  travel 
over  the  land,  camping  in  country  places,  and  pitch- 
ing their  tents  on  a  vacant  lot  in  town  or  village, 
reach  the  people  with  their  Adventist  or  "  Holi- 
ness "  doctrine.  The  Church  can  do  the  same, 
and  her  message  of  the  full  Gospel  will  be  re- 
ceived gladly.  A  Priest,  and  two  or  three  lay 
preachers  "  of  the  people  "  to  do  evangelistic  work 
in  the  rural  districts  of  every  Diocese,  is  what  is 
needed  at  once.  If  Bishops  and  Priests  hold  back 
and  doubt  whether  such  work  is  "  Churchly,"  an 
opportunity  will  soon  be  lost  which  comes  only 
once  in  centuries. 

If  we  have  wandered  from  the  immediate  ques- 
tion of  the  Reader  and  addresses,  it  is  because  a 
digression  was  the  natural  prompting  of  a  heart 


THE  READER  AND  ADDRESSES.  175 

filled  with  a  sense  of  the  necessity,  and  a  mind 
which  believes  in  the  practicability  of  meeting  it, 
and  sees  the  evidences  of  the  Holy  Spirit  prompt- 
ing the  Church  to  action. 

In  view  of  what  has  been  said,  we  believe  that 
Readers  should  be  trained  and  encouraged  to  pre- 
pare and  deliver  addresses,  talks,  and  instructions 
—in  fact,  to  preach  the  Gospel  of  the  Kingdom. 

One  plan  which  we  have  found  helpful  is  for  a 
man  to  write  out  a  sermon,  leaving  a  space  here 
and  there  for  a  few  words  of  his  own.  This  gives 
him  confidence,  as  he  can  return  to  the  manuscript 
if  he  gets  nervous.  Or  he  can  add  a  few  words 
of  exhortation  at  the  end. 

Another  way,  when  a  man  has  more  confidence, 
is  for  him  to  make  an  analysis  of  a  sermon  from 
a  book,  and  from  this  prepare  an  outline  sketch, 
which  should  be  somewhat  large  at  first,  with  the 
insertion  here  and  there  of  portions  written  out  in 
full.  Sermons  on  the  parables  or  miracles  are  usu- 
ally easy  ones  with  which  to  begin,  as  the  order 
of  thought  is  more  easily  followed.  With  Trench 
on  the  Parables  at  hand,  an  address  can  readily 
be  prepared. 

When  a  man  has  found,  from  experience,  that 
he  can  speak  a  few  words  to  a  congregation  with- 
out breaking  down,  he  will  feel  encouraged  to  do 
more.  One  way  to  acquire  sufficient  courage  is 


I  76  LAY  READERS. 

to  prepare  and  give  catechetical  instruction  to  the 
Sunday-school.  In  many  missions  Readers  say 
that  they  give  the  adults  a  good  deal  of  instruc- 
tion while  ostensibly  talking  to  the  children. 

In  looking  over  outlines  of  sermons,  as  pub- 
lished, there  are  few  which  can  be  considered  as 
really  helpful. 

Some  consider  Sadler's  Sermon  Outlines  very 
useful.  But  we  have  found  that,  in  the  beginning, 
at  least,  an  analysis  made  by  the  Reader  himself 
from  some  written  sermon  is  the  best. 

Before  any  Reader  is  permitted  to  make  ad- 
dresses he  should  be  obliged  to  pass  such  exami- 
nation as  the  Bishop  shall  appoint  upon  the  Holy 
Bible  and  the  Book  of  Common  Prayer  at  least. 
Have  Readers  make  addresses  as  soon  as  possible, 
but  not  until  they  are  prepared  for  it. 

We  have  thousands  of  laymen  who  could  preach 
far  better  than  the  ordinary  "local  preacher." 
There  is  every  reason  that  they  should  be  set  to 
work.  They  must  be,  if  the  Church  is  to  reach 
the  people  of  this  land. 


CHAPTER   XIII. 

WHAT  THE  READER  MAY  DO,  AND  WHAT  THE 
READER  MAY  NOT  DO. 

CANON  12,  Title  I.,  "  Of  Lay  Readers,"  has  the 
words :  "  He  shall  not  use  the  Absolution  nor  the 
Benediction,  nor  the  Offices  of  the  Church,  except 
those  for  the  Burial  of  the  Dead  and  for  the  Visi- 
tation of  the  Sick  and  of  Prisoners,  omitting  in 
these  last  the  Absolutions  and  Benedictions." 

The  reason  of  this  is,  of  course,  because  these 
prohibited  portions  can  be  said  only  by  one  who 
has  been  given  authority  "  to  execute  "  the  office 
of  a  Priest  in  the  Church  of  God. 

Every  Reader,  before  he  is  set  to  work,  should 
be  carefully  examined  as  to  his  knowledge  of  the 
rubrics  in  the  services  he  is  permitted  to  use,  and 
as  to  his  familiarity  with  the  directions  "  Concern- 
ing the  Service  of  the  Church,"  on  page  vii.  of  the 
Prayer  Book. 

It  will  be  well  to  state,  in  order,  what  a  Reader 
may  do. 

He  may  read  Morning  Prayer,  using  all  parts  of 
177 


I  78  LAY  READERS. 

it  before  which  the  rubrics  have  the  word  "  Minis- 
ter"; he  must  omit  the  Absolution,  before  which 
is  the  rubric  stating  that  it  is  to  be  said  by  "  the 
Priest  alone,"  and  go  at  once  from  the  General 
Confession  to  the  Lord's  Prayer. 

We  have  before  us  instructions  issued  by  a  Colo- 
nial Bishop  which  state  that  the  Readers  in  his 
Diocese  "may  use  instead  of  the  Absolution  the 
Collect  '  O  God,  whose  nature  and  property  is 
ever  to  have  mercy,'  etc.  (found  on  page  51  of 
the  American  Prayer  Book),  or  the  Collect  for  the 
twenty-fourth  Sunday  after  Trinity."  Instead  of 
the  Apostolic  Benediction,  the  same  Bishop  per- 
mits the  use  of  the  following :  "  The  Lord  bless 
us  and  keep  us;  the  Lord  lift  up  the  light  of  1 1  is 
Countenance  upon  us,  and  give  us  peace,  now  and 
evermore.  Amen."  None  of  the  above  should 
be  said  without  the  express  direction  of  the  Bishop 
of  the  Diocese  in  which  the  Reader  is  at  work. 

A  Reader  may  read  pvening  Prayer,  with  the 
same  prohibition  as  to  the  Absolution  as  in  the 
Morning  Prayer.  He  may  read  the  Litany,  either 
as  a  distinct  service,  or  in  the  appointed  place  in 
the  Morning  Prayer,  or  in  place  of  the  prayers 
that  follow  the  Collect  for  Aid  against  Perils,  in 
the  order  of  Evening  Prayer. 

He  may  use  any  of  the  Prayers  and  Thanksgiv- 
ings on  page  37  ct  scq.,  in  their  proper  place  be- 


WHA  T   THE  READER  MA  Y  DO.  \  79 

fore  the  General  Thanksgiving,  or,  when  this  is 
not  said,  before  the  final  Prayer  of  Blessing. 

It  is  often  asked  whether  a  Reader  can  use 
that  part  of  the  Office  for  Holy  Communion 
sometimes  called  the  "  Ante-Communion  Service." 
The  Canon  distinctly  states  that  he  shall  not  use 
"  the  Offices  of  the  Church,  except  those  for  the 
Burial  of  the  Dead  and  for  the  Visitation  of  the 
Sick  and  of  Prisoners,  omitting  in  these  last  the 
Absolutions  and  Benedictions."  Many  Bishops  in 
their  printed  instructions  interpret  the  Canon  as 
positively  forbidding  the  use  of  any  portion  of  the 
Communion  Office. 

The  Bishop  of  Southern  Ohio,  in  his  regulations 
for  Readers,  has  the  following :  "  He  may  not,  ac- 
cording to  Canon,  read  any  part  of  the  Office  for 
the  Holy  Communion."  The  Bishop  of  Pittsburg, 
in  his  rules,  says :  "  They  may  not,  according  to 
Canon,  read  the  Commandments  or  Epistle  and 
Gospel,  or  any  other  part  of  the  Office  for  the 
Holy  Communion." 

Many  Bishops  in  tHeir  printed  instructions  posi- 
tively forbid  their  Readers  to  use  any  portion  of 
this  Office.  Among  these  are  the  Bishops  of  West- 
ern Michigan,  Chicago,  Springfield,  Milwaukee,  and 
Western  New  York. 

We  think  it  would  be  well  for  every  Diocesan 
to  issue  instructions  as  to  this,  for  we  have  known 


180  LAY  READERS. 

Readers  in  vacant  parishes  and  missions  read  this 
so-called  "Ante-Communion  Service." 

In  the  Colonial  Dioceses  of  the  Church  of  Eng- 
land there  are  some  Bishops  who  do  not  forbid  the 
use  of  this  portion  of  the  Eucharistic  Office,  but,  if 
read,  it  is  to  be  "  from  the  prayer-desk."  But  the 
Bishop  of  Nassau  directs  his  catechists  as  follows : 
"No  part  of  the  Office  for  the  Holy  Communion 
can  be  said  by  a  layman,  from  the  beginning  to 
the  end.  It  is  a  mistake  to  suppose  that  he  may 
i\  ad  the  first  part  any  more  than  what  follows. 
The  Communion  Service  is  not  divided  really  into 
parts;  it  is  an  altar  service  throughout,  and  no 
layman  can  take  an  altar  service."  This  we  be- 
lieve is  the  position  taken  by  the  large  majority  of 
the  Bishops  of  the  entire  Anglican  Communion. 

We  have  been  asked  as  to  the  use  by  Readers 
of  an  ascription  after  the  sermon.  We  have  seen 
no  regulations  which  refer  to  it,  but  Bishops  to 
whom  we  have  mentioned  it  advise  against  its  use. 

To  a  Reader  in  mission  work  will  probably  come 
the  question  of  Baptism  in  case  of  emergency. 
We  know  many  instances  where  this  has  occurred. 
Readers  should  be  prepared  for  this,  so  that  they 
can  determine  what  their  action  shall  be  from  a 
proper  knowledge  of  the  subject. 

Readers  generally  will  know  that  in  case  of  ex- 
pected death,  when  it  is  not  possible  to  obtain  one 


WHAT  THE  READER  MAY  DO.  181 

in  Holy  Orders,  a  layman  can  administer  Baptism. 
Ordinarily  Baptism  is  administered  by  a  Priest  or 
Deacon,  and  in  the  church.  On  an  emergency, 
when  the  careful  and  reverent  judgment  of  a 
Christian  man  decides  that  there  is  grave  doubt  as 
to  the  possibility  of  obtaining  one  in  Holy  Orders 
to  administer  this  Sacrament,  a  layman  can  and 
should  baptize.  The  Reader  in  such  a  case  should 
know  what  to  do,  and  the  principle  underlying  his 
action. 

The  whole  Catholic  Church  recognizes  lay  Bap- 
tism as  valid.  Tertullian  says  that  it  was  the  usage 
for  laymen  to  baptize  in  case  of  necessity.  St. 
Augustine  says  Apostolic  tradition  sanctions  the 
validity  of  lay  Baptism.  The  principle  is  that 
Baptism  is  not  distinctively  an  office  of  the  priest- 
hood, for  a  Deacon  is  permitted  to  administer  this 
Sacrament.  It  would  be  impossible  for  a  layman 
to  celebrate  the  Holy  Communion;  even  should 
he  attempt  to  do  so  it  would  be  invalid.  But,  as 
St.  Augustine  reasons,  the  minister  of  Baptism  is 
not  of  the  essence  of  the  Sacrament,  but,  as  he 
frequently  points  out,  "  Christ  is  the  Baptizer," 
for  the  promise  is,  "  He  shall  baptize  you  with 
the  Holy  Ghost."  The  validity  of  lay  Baptism 
is  not  only  recognized  by  custom,  but  by  the  law 
of  the  Catholic  Church. 

In  case  a  Reader  is  called  to  administer  Holy 


1 82  LAY  READERS. 

Baptism,  he  must  observe  two  points:  first,  the 
matter;  second,  the  form. 

As  to  the  first,  he  must  use  water,  pouring  it 
upon  the  person  (sprinkling  is  not  allowable). 

As  to  the  second,  he  must  use  the  words:  "  N., 
I  baptize  thee  in  the  Name  of  the  Father,  and  of 
the  Son,  and  of  the  Holy  Ghost.  Amen." 

In  case  of  a  Baptism  in  emergency,  the  Reader 
should  begin  with  the  Lord's  Prayer,  then  admin- 
ister the  Sacrament,  then  close  with  the  thanksgiv- 
ing: "We  yield  Thee  hearty  thanks,"  etc.,  and 
"  The  grace  of  our  Lord  Jesus  Christ,"  etc. 

He  should  at  once  give  notice  of  his  action  to 
the  Priest  under  whom  he  works,  or  in  case  there 
is  none,  then  to  the  Bishop  of  the  Diocese. 

He  should  also,  if  possible,  arrange,  as  soon  as 
may  be  convenient,  for  the  service  of  public  re- 
ception, as  provided  in  the  Prayer  Book. 

The  Reader  can  catechise  those  who  are  brought 
to  him,  or  those  whom  he  can  gather  together. 
Frequently  Readers  prepare  adult  candidates  for 
Baptism,  for  Confirmation,  and  the  Holy  Com- 
munion. 

The  instruction  given  by  the  Reader  should  be 
supplemented  by  instruction  given  by  a  Priest  when 
it  is  possible.  In  our  own  work  the  Reader,  who 
has  a  class  of  this  nature,  usually  attends  similar 
classes  held  by  the  Rector  during  the  week,  and 


WHAT  THE  READER  MAY  DO.  183 

on  Sunday  carries  what  he  has  heard  to  the  cate- 
chumens. There  is  a  large  scope  for  the  use  of 
Readers  as  catechists,  both  voluntary  and  paid, 
in  the  American  Church. 

In  one  Colonial  Diocese  there  are  one  hundred 
and  sixty-nine  paid  catechists.  In  our  own  Foreign 
Missions  there  are  many  employed. 

They  might  be  used  to  great  advantage,  in  city 
and  country,  all  over  the  United  States. 

Readers,  whether  voluntary  or  paid,  can  be  of 
great  service  in  visiting  the  sick  and  prisoners, 
using  the  Offices  as  provided,  except  the  parts 
prohibited.  The  Brotherhood  of  St.  Andrew  has 
been  the  means  of  beginning  and  carrying  on  a 
large  amount  of  work  of  this  kind — work  which 
had  been  strangely  neglected  by  the  Church  be- 
fore the  existence  of  the  Brotherhood. 

Prisons,  almshouses,  poorhouses,  and  institutions 
of  all  kinds  offer  a  wide  field  for  Readers'  work. 
In  service  of  this  nature  it  is  always  best  for  two 
or  more  to  go  together.  The  overworked  parish 
Priest  cannot  on  Sunday  take  a  service  at  the  jail 
or  hospital,  but  there  are  laymen  to  whom  such  ser- 
vice would  be  a  positive  means  of  grace  and  blessing. 

If  a  service  can  be  accompanied  by  a  brief  ex- 
hortation, it  will  be  all  the  more  effective.  An 
outline  for  a  suitable  talk  can  be  obtained  from 
some  of  Norton's  or  Buxton's  sermons. 


1 84  LAY  READERS. 

Readers  are  often  called  upon  to  read  the  Ser- 
vice for  the  Burial  of  the  Dead.  In  our  own  work 
we  have  endeavored  to  bury  the  poor  who  would 
have  had  no  service  had  we  not  told  the  under- 
takers that  we  were  ready  to  care  for  the  dead  who 
were  friendless,  or  for  whose  interment  no  pro- 
vision had  been  made.  A  large  number  of  these 
burials  have  fallen  to  our  lot.  In  many  cases  the 
deceased  have  been  women  of  evil  life,  and  th<j 
attendants  at  the  funeral  were  of  the  same  kind. 
The  Rector,  and  three  or  four  Readers,  who  were 
members  of  the  Brotherhood  of  St.  Andrew,  mar- 
ried men  of  middle  age,  have  held  some  suitable 
service,  and  the  effect  has  been  always  good. 
We  know  of  some  who  date  the  abandonment  of 
their  sinful  lives  from  such  times. 

We  shall  never  forget  the  effect  of  some  of  these 
services  upon  the  Readers,  nor  upon  the  sinners. 
One  woman,  at  the  grave,  cast  herself  at  full  length 
upon  the  ground,  and  remained  there  throughout 
the  interment.  She  arose  never  to  return  to  her 
old  life. 

Work  such  as  we  have  here  indicated  can  be 
done  in  towns  of  from  five  thousand  to  fifty  thou- 
sand people  better  than  in  larger  places.  In  the 
large  cities  there  will  be,  probably,  city  mission- 
aries ;  but  then  the  Reader  can  often  assist. 


WHAT  THE  READER  MAY  DO.  185 

Readers  in  the  Service  when  a  Clergyman  is 
Present. 

In  the  Canon  of  1871  a  Reader  was  forbidden 
to  "  perform  any  part  of  the  service  when  a  clergy- 
man is  present." 

This  was  afterwards  amended  to  read  as  follows : 
"  He  shall  not  without  urgent  reasons  read  any 
part  of  the  service  except  the  Lessons  when  a 
clergyman  is  present."  There  was  an  exception 
to  this  in  the  case  of  students  in  a  seminary,  who 
might  be  assigned  parts  of  the  chapel  services  by 
the  presiding  officer. 

In  1 886  all  of  this  was  stricken  from  the  Canon, 
and  the  Reader  is  now  permitted  to  assist  the  clergy 
in  reading  the  services  in  the  parish  churches  or 
in  the  mission  chapels. 

Many  of  our  clergy  who  have  from  three  to 
five  services  on  Sunday  make  use  of  Readers  to 
assist  them.  The  Bishop  of  Chicago  writes :  "  Out 
of  regard  for  overworked  clergy,  I  permit  Readers 
to  assist  in  the  services  by  reading  the  Lessons  and 
prayers,  the  clergyman  being  present.  I  do  this 
out  of  regard  for  the  overworked  clergy  who  have 
to  contend  with  a  climate  unfriendly  to  throats." 

Unless  the  Diocesan  forbids  it,  there  is  no  rea- 
son why  parish  Priests  all  over  the  land  should 
not  have  some  capable  Reader  to  assist  them  in 


1 86  LAV  READERS. 

this  way.  Many  a  Priest  breaks  down  because  he 
has  to  use  his  voice  too  much  on  Sunday.  Let 
the  Readers  assist  in  the  services  as  they  did  in 
the  Church  of  the  first  centuries. 

Often  the  Rector  of  a  parish  would  like,  occa- 
sionally or  regularly,  to  have  choral  services.  He 
knows  that  his  own  voice  is  unfitted  for  this.  He 
may  have  in  the  parish  a  devout  layman  with  a 
good  voice,  who  can  be  licensed  as  Reader. 

Deacons  cannot  be  had  in  every  parish,  but 
there  are  few  parishes  in  which  cannot  be  found 
one  or  two  men  who,  after  proper  training,  will 
make  excellent  Readers.  Often,  after  serving  as 
assistants  in  the  services,  they  would  become  inter- 
ested in  the  work  for  the  extension  of  the  Church 
in  the  neighborhood. 

The  right  men,  with  preparation,  will  become 
of  great  value  as  parochial  Readers.  In  America, 
where  conditions  prevent  the  employment  of  cler- 
ical assistants  because  of  a  lack  of  means,  laymen 
can  be  used  to  great  advantage,  and  in  ways  often 
little  thought  of. 

One  of  the  chief  uses  of  Readers  in  England  is 
their  employment  in  holding  "  extra  services  "  in 
halls,  schoolrooms,  in  tents,  or  on  the  streets. 
Outside  of  a  few  large  cities,  there  is  little  of  this 
lay  evangelistic  work  done  by  the  Church  in  this 
country.  She  leaves  it  to  others.  A  glance  at 


WHAT  THE  READER  MAY  DO,  187 

the  columns  of  an  English  Church  paper  will  give 
an  idea  of  the  character  of  such  work,  and  the 
amount  done  in  that  country. 

In  a  copy  of  the  Church  Times  before  us, 
there  are  eight  advertisements  referring  to  Lay 
Readers.  One  of  these,  inserted  by  the  Evan- 
gelist's department  of  the  Church  Army,  reads: 
"  Lay  Readers  and  Evangelists,  trained  and  experi- 
enced, supplied  to  clergy,  for  short  or  long  periods, 
on  due  notice.  Salaries,  155.  to  325.  Funds  and 
offertories  urgently  needed.  Tents  loaned  freely. 
Haymaker  Evangelists  provided/'  etc. 

At  these  extra  services  it  is  seldom  that  the 
Prayer  Book  Services  can  be  used  entire.  As  one 
of  our  American  missioners  has  said,  the  "  Dearly 
Beloved  Brethren  "  is  for  Church  people,  rather 
than  for  the  crowd  which  an  evangelist  would  col- 
lect in  a  hall.  It  certainly  is  meant  for  people  who 
come  together  to  worship.  Men  must  be  led  up 
to  the  Prayer  Book.  It  is  often  casting  that  which 
is  holy  unto  the  dogs — those  who  snarl  and  sneer 
at  religion — to  attempt  anything  in  the  way  of 
service  but  the  singing  of  familiar  hymns  and  the 
offering  of  a  few  collects. 

We  need  in  America  thousands  of  Readers  of 
all  classes  and  conditions  to  do  evangelistic  work — 
not  only  by  reading  the  regular  offices  of  Morning 
and  Evening  Prayer,  but  by  taking  such  extra 


I  88  LAY  READERS. 

services  as  the  Priest  may  direct  and  the  Bishop 
approve. 

We  need  an  American  Church  Army.  The 
man  who  organizes  it  on  right  lines  will  do  a 
blessed  deed  for  Church  and  Country. 


CHAPTER   XIV.     • 

WORK   IN   THE   MISSION. 

BEFORE  there  is  any  organization,  it  is  well  to 
select  some  of  the  people  for  special  work.  If 
there  are  any  young  men  in  the  congregation, 
give  each  of  them  something  to  do,  if  possible.  A 
young  man  likes  to  feel  that  he  has  a  responsibil- 
ity, and  it  does  him  good  to  place  it  upon  him. 
Select  one  and  ask  him  if  he  will  be  there  each 
Sunday  to  seat  people  and  to  ask  them  to  sit 
towards  the  front.  Ask  another  if  he  will  take 
charge  of  the  books,  putting  them  in  place  before 
service  and  collecting  them  afterwards,  or,  if 
leaflets  are  used,  that  he  will  give  one  to  each 
person  who  does  not  know  the  service,  as  he  comes 
in.  There  are  many  little  things  which  can  be 
assigned  in  this  way. 

As  to  the  women,  one  can  be  asked  if  she  will 

see  that  the  hall  or  schoolroom  is  in  order ;  as  soon 

as  there  are  churchly  ornaments  they  can  be  given 

in  charge  of  some  one.     One  or  two  can  be  made 

189 


190  LAY  READERS. 

a  committee  to  visit  the  people  of  the  neighbor- 
hood and  invite  them  to  service. 

Tlic  Organization  of  Missions. 

This,  of  course,  will  depend  upon  the  Canons  of 
the  Diocese  and  the  directions  of  the  Bishop.  If 
the  work  is  from  the  parish  as  a  centre  of  opera- 
tion, we  are  strongly  of  the  opinion  that  it  is  not 
advisable  to  organize  a  Diocesan  mission.  There 
is  little  need  for  it,  and  the  work  is  often  tentative. 
If  any  local  officers  are  needed,  a  provisional  com- 
mittee can  be  appointed  by  the  Rector;  but  this 
should  be  done  only  after  it  is  known  who  are  the 
right  men.  It  will  be  a  mistake  to  be  in  a  hurry. 
It  is  easy  to  make  mistakes  and  to  have  jealousies 
and  bickerings  arise,  which  will  kill  the  work. 
There  had  better  be  no  local  organization  than  to 
have  trouble  of  this  nature.  It  will  be  understood 
that  the  Reader  is  sent  to  carry  the  services  of  the 
Church  to  the  people,  and  that  he  and  the  work 
are  under  the  Rector  of  the  parish  to  which  he 
belongs.  The  congregational  theory  and  practice 
are  the  cause  of  the  quarrellings,  bickerings,  and 
jealousies  which  disturb  the  various  denominational 
societies  in  all  country  districts.  Let  the  Church 
be  carried  to  the  people  of  small  places,  and  let 
them  look  for  direction  to  the  Priest  who  has 
charge.  In  our  own  work  this  course  has  been 


WORK  IN  THE  MISSION.  191 

the  means  of  avoiding  all  trouble.  If  any  question 
arises,  it  is  understood  that  it  is  to  be  decided  by 
the  one  who  is  at  the  head. 

When  advisable,  a  Warden  can  be  appointed. 
If  the  offerings  of  the  people  are  to  be  kept  at 
the  mission,  there  must  be  a  treasurer ;  but  if  the 
Reader  is  to  take  them  to  the  treasurer  of  the  As- 
sociation of  Readers,  as  is  often  done,  there  will 
be  no  need  of  such  an  officer,  unless  the  mission 
is  collecting  funds  for  the  purchase  of  a  lot  or  the 
erection  of  a  building. 

There  are  those  in  the  work  who  believe  that  a 
man  should  be  raised  up  in  each  mission  as  soon 
as  possible  to  act  as  Reader.  We  do  not  believe 
that  is  the  best  way.  It  has  been  found  that  a 
man  from  a  city  going  out  into  a  country  place  is 
better  received,  is  held  in  different  estimation, 
than  one  who  lives  in  the  village  or  settlement, 
and  is  met  day  by  day  in  business  and  pleasure. 
We  are  simply  taking  human  nature  as  we  find  it 
and  our  own  experience  as  a  guide,  and  not  argu- 
ing whether  people  should  feel  this  way  or  not 
towards  a  godly  man  who  lives  among  them.  We 
are  merely  stating  a  fact  when  we  say  that  we 
believe  it  better  in  every  way  for  a  man  to  go  out 
to  the  people,  unless,  possibly,  there  is  a  suitable 
resident  not  engaged  in  secular  pursuits.  They 
receive  the  ministrations  of  one  who  is  sent  to 


192  LAY  READERS. 

them  in  a  way  that  they  would  not  those  of  a  near 
neighbor.  He  seems  to  them  to  come  with  more 
authority,  and  he  is  entirely  outside  of  any  local 
partisanship  or  feeling.  It  is,  of  course,  desirable 
that  in  every  mission  some  good  man  should  be 
selected  and  trained  so  that  he  can  act  on  emer- 
gency. But  if  the  man,  when  trained,  is  found 
fitted  for  the  work,  let  him  take  a  mission  away 
from  his  place  of  residence. 

There  are  exceptions  to  what  we  believe  should 
be  the  general  rule,  but  certainly  one  reason  why 
lay  services  have  been  poorly  attended  during 
vacancies  in  missions  is  because  the  Reader  is  one 
of  the  congregation,  who  in  years  past,  perhaps, 
has  often  acted  without  written  license,  and  with- 
out the  dress  appropriate  to  laymen  engaged  in 
conducting  public  worship. 

Guilds  and  Societies. 

In  the  organization  of  any  guild  or  society,  care 
should  be  taken  to  give  it,  as  far  as  possible,  an 
aim  and  influence  for  the  spiritual  improvement  of 
its  members.  The  ordinary  Ladies'  Society  has 
not  done  much  to  cultivate  love  for  and  knowl- 
edge of  the  Church,  nor  to  e-levate  the  spiritual 
life.  No  society  has  really  any  place  in  the  Church 
unless  its  chief  object  is  to  help  in  the  real  up- 1 
building  of  the  Church,  and  to  contribute  to  the  \ 


WORK  IN  THE  MISSION.  193 

improvement  of  religious  life  among  its  members. 
Mere  money-making  societies  have  been  the  cause 
of  more  troubles,  heart-aches,  and  jealousies  than 
anything  of  which  we  know.  Many  a  promising 
mission  has  gone  under  because  of  its  Ladies'  Aid, 
or  some  such  society,  whose  sole  aim  has  been  to 
make  money. 

And  yet  some  organization  is  necessary,  and 
the  making  of  money  is  in  a  way  legitimate,  and 
is,  moreover,  a  great  temptation  in  a  small  place, 
where  the  people  are  few  and  have  not  much 
money,  and  where  "  others  "  do  these  things,  and 
have  all  kinds  of  entertainments,  even  in  their 
meeting-houses.  Then  there  is  the  social  side  of 
the  question ;  the  bringing  of  the  people  together 
is  often  desirable. 

It  is  well  to  understand  at  once  that  if  the 
Church  is  to  win  the  people  of  this  land  it  must 
I  win  them  from  the  spiritual  side,  and  not  merely 
[from  the  social  side.  If  the  Church  is  to  lift  men 
up  it  must  go  to  them,  not  as  a  provider  of  enter- 
tainment, but  as  providing  for  them  worship  and 
work.  We  are  convinced  that  such  entertainments 
or  social  meetings  as  are  given  had  better  not  be 
for  money-making,  should  not  be  "  for  the  benefit 
of  the  Church."  Let  there  be  a  committee  on 
social  entertainment,  if  necessary,  without  regard 
to  pecuniary  gain,  if  possible. 


194  LAY  READERS. 

We  look  back  at  the  lotteries,  which  a  past  gen- 
eration used  to  get  money  for  the  Church,  with  a 
sense  of  shame.  We  believe  that  another  genera- 
tion will  look  back  at  much  of  the  entertainment 
business  in  the  same  way. 

But  how  are  we  to  make  money  ?  is  asked.  The 
answer  is :  Better  not  make  it  than  to  cultivate  the 
idea  among  men  that  the  Gospel  of  Jesus  Christ 
and  the  spread  of  His  Church  depend  upon 
schemes  to  make  money,  which,  nine  cases  out  of 
ten,  are  excuses  for  not  giving  it. 

Women  can  generally  see  this,  if  it  is  put  to 
them  something  like  this:  If  my  wife  needs  a  new 
dress  or  a  new  bonnet,  what  would  you  think  of 
me  if  I  were  to  propose  giving  a  supper  or  enter- 
tainment to  raise  the  money?  You  would  feel 
disgusted  with  me,  and  ashamed  for  my  wife.  Yet 
here  is  the  Church,  the  Bride  of  Christ,  and  we 
propose  to  "get  up  something"  to  purchase  a 
carpet  for  or  to  paint  the  roof  of  her  house.  Do 
you  not  think  that  men  will  lose  respect  for  the 
Church,  and  have  a  sort  of  contempt  for  Chris- 
tians, if  they  resort  to  entertainments  instead  of 
giving  the  money?  "But  we  can't  give,"  says 
some  one.  It  can  often  be  shown  that  the  cost  of 
material  given,  without  counting  labor,  will  amount 
to  nearly  as  much  as  the  entertainment  will  pro- 


WORK  IN  THE  MISSION. 


195 


duce,  and  that  all  the  work  and  the  probable 
troubles  will  be  avoided. 

Often  the  giving  of  cakes  and  provisions,  and 
then  paying  for  the  privilege  of  eating  them,  is  an 
unprofitable  business.  We  remember  once  when 
in  charge  of  a  mission  it  was  proposed  to  give  a 
luncheon.  We  suggested  that  each  woman  be 
asked  what  she  would  give,  and  then  that  she  be 
asked  if  she  would  give  the  cost  of  the  provisions 
instead.  The  plan  worked  well ;  more  money  was 
collected  than  the  luncheon  would  have  brought 
to  the  treasury,  and  there  was  saved  much  weari- 
ness of  body,  mind,  and  heart. 

Of  course,  if  money-making  is  the  first  consid- 
eration, this  does  not  apply.  If  doing  the  work  of 
Jesus  Christ  in  a  community  is  the  chief  consid- 
eration, then  we  think  it  does.  But  it  is  a  hard 
question,  and  requires  prudence  and  firmness  to 
meet  it. 

Let  the  Church  societies  work  always  for  the 
glory  of  God  and  the  good  of  the  Church,  for  the 
developing  of  the  spiritual  life  of  its  members  and 
the  doing  of  the  work  of  Jesus  Christ  in  the  neigh- 
borhood. 

"  But  what  can  be  done  in  a  small  mission  ?  " 

First,  a  Guild  should  provide  for  its  members 
instruction  in  Church  doctrine,  Church  history, 


196  LAY  READERS. 

and  the  Prayer  Book.  At  each  meeting  some 
time  should  be  given  to  the  reading  of  some  book 
which  the  Priest  in  charge  will  be  glad  to  provide. 
Occasional  meetings  might  be  given  to  reading 
from  the  Spirit  of  Missions,  and  from  Church 
papers  and  periodicals. 

Secondly,  a  Guild  should  provide  work  for  its 
members,  appointing  committees,  as  they  are 
needed,  for  visiting  the  sick,  work  in  the  Sunday- 
school,  etc. 

Thirdly,  if  money  is  to  be  made,  do  nothing 
without  consulting  the  Priest  in  charge.  Often 
money  can  be  earned  by  canvassing  for  Church 
papers  or  books,  or  selling  some  useful  article. 

In  forming  a  Guild  a  simple  organization  is  best. 
If  the  plan  which  is  successful  in  some  large  parish 
is  adopted,  it  will  be  found  impracticable  in  a 
mission.  Something  like  this  is  what  we  have  in 
mind : 

CONSTITUTION. 

ARTICLE  I. — This  society  shall  be  called  the 
Guild . 

ARTICLE  II. — Its  object  shall  be  to  increase 
among  its  members  interest  in,  and  knowledge  of, 
the  Church,  and  to  help  in  systematizing  and  de- 
veloping the  Christian  activities  of  the  mission. 


WORK  IN  THE  MISSION.  igj 

ARTICLE  III. — Any  member  of  the  congrega- 
tion shall  be  eligible  for  membership. 

ARTICLE  IV.— The  officers  shall  be  a  President, 
appointed  by  the  Rector  of  -  — ,  and  a  Vice-pres- 
ident, Secretary,  and  Treasurer,  elected  at  the 
annual  meeting  of  the  Guild. 

ARTICLE  V. — The  annual  meeting  of  the  Guild 
shall  be  on  -  -  (if  the  Guild  is  named  after  a 
saint,  the  day  set  apart  under  that  name  in  the 
calendar  should  be  inserted). 

BY-LAWS. 

1.  The  dues  of  the  members  shall  be . 

2.  Meetings  shall  be  on ,  or  at  the  call  of 

the  President. 

3.  At  each  regular  meeting  fifteen  minutes  shall 
be  devoted  to  reading  from  some  book  approved 
by  the  Rector. 

4.  Each  meeting  shall  be  opened  by  the  saying  j 
of  the  Lord's  Prayer  and  such  other  collects  as  j 
are  desirable. 

DUTIES. 

1 .  Each  member  should  pray  daily  for  the  Guild 
and  the  mission. 

2.  Each  member  should  avoid  all  unkind  criti-   j 
cism  of  methods  or  members,  and  should  try  in   j 
every  way  to  maintain  peace  and  harmony. 


198  LAY  READERS. 

3.  If  the  Holy  Communion  is  celebrated  at  the 
mission,  there  should  be  added  a  clause  as  to  the 
duty  of  preparing  for,  and  receiving,  the  Blessed 
Sacrament. 

The  Sunday-school. 

If  possible,  there  should  be  a  Sunday-school,  in 
which  instruction  should  be  given  as  to  the  things 
"concerning  the  Kingdom  of  God." 

It  is  desirable  to  have  the  Superintendent,  a  resi- 
dent in  the  mission ;  but  if  no  one  can  be  had 
who  is  capable,  the  Reader  should  take  this  duty. 

If  the  Sunday-school  is  to  be  a  nursery  for  the 
Church,  then  it  must  give  definite  instruction  based 
upon  the  Church  Catechism.  Every  child  who 
can  read  should,  during  the  lesson,  have  a  Bible  in 
his  hand,  that  he  may  turn  to  all  references,  and 
in  this  way  become  familiar  with  the  sacred  vol- 
ume. Of  course  the  Priest  in  charge  will  decide 
what  books  or  papers  are  to  be  used. 

In  one  thing  no  mistake  can  be  made :  a  Church 
Sunday-school  is  nothing  if  it  is  not  a  large  Con- 
firmation class,  where  children  of  all  ages  are 
learning  "  those  things  which  a  Christian  ought 
to  know  "  with  a  view  to  Confirmation,  which 
should  be  constantly  kept  in  mind.  Children  are 
little- benefited  by  learning  mere  generalities  about 
persons  and  things  in  the  Old  and  New  Testaments. 


WORK  IN  THE  MISSION.  199 

We  may  be  sure  that  the  Church's  way  is  the 
best  way,  when  it  has  provided  for  the  Confirma- 
tion of  children  at  an  early  age.  The  question 
would  not  so  often  have  to  be  asked,  "  What  be- 
comes of  our  boys  after  fourteen  years  of  age?" 
if,  before  that  time,  they  had  been  trained  and 
brought  to  Confirmation  and  the  Holy  Communion, 
and  a  hold  gained  upon  them,  and  strength  given 
them  just  at  the  time  they  need  it,  before  the  worlcl 
and  the  flesh  have  taken  possession  of  their  hearts. 

In  a  country  mission  many  children  will  be  found 
unbaptized;  of  course  the  first  step  to  be  taken 
will  be  to  get  them  baptized  if  their  parents  will 
consent. 

Instruction. 

In  the  country,  if  the  people  are  approached 
carefully,  they  can  be  gotten  to  read  about  the 
Church  and  her  ways.  It  is  almost  useless  to 
scatter  tracts  broadcast. 

The  way  to  use  tracts  is,  for  the  Reader  always 
to  have  an  assortment  with  him,  and  to  give  them 
as  he  finds  opportunity,  when  an  inquiry  is  made. 
Every  association  must  have  books  and  pamphlets 
to  lend  the  people.  What  will  suit  one  person 
might  not  suit  another.  It  takes  care  and  some 
knowledge  of  human  nature  to  distribute  Church 
literature  to  advantage.  One  may  be  of  an  his- 


200  LAY  READERS. 

torical  turn  of  mind.  Another  may  say,  as  one 
did  to  us,  "  I  don't  care  what  history  says."  To 
this  one  something  which  deals  in  Holy  Scripture 
must  be  given.  Another  will  be  found  with  a 
turn  for  strong  doctrinal  reading;  and  this  kind 
is  not  as  scarce  as  one  might  think,  as  is  shown 
by  the  way  the  sects,  which  emphasize  their  pe- 
culiar doctrines,  grow,  and  how  well-grounded  and 
argumentative  their  adherents  are. 

Many  localities  need  special  tracts.  Generally, 
however,  it  is  by  positive  teaching  rather  than 
by  argumentative  pamphlets  that  people  are  won. 
Of  one  thing  we  are  assured.  Generally,  people  in 
a  country  mission  will  read,  if  literature  is  provided 
for  them,  and  this  should  be  done  in  a  liberal  way. 

Some  of  the  tracts  which  have  been  found  most 
useful  in  mission  work  are  here  given :  "  The 
Church  and  Her  Ways"  (i  cent);  "Nineteen 
Questions  about  the  Episcopal  Church"  (i  cent); 
"  Church  Facts,"  Rev.  E.  W.  Hunter  (2  cents). 

The  Living  Church  Series  of  tracts  are  fifty 
cents  per  hundred.  Among  the  best  of  them 
for  missions  are:  "  A  Lost  Art"  (this  relates  to 
worship);  "Prayers  Out  of  a  Book";  "What 
You  Ought  to  Know";  "Let  him  Choose  for 
Himself";  "The  Church  that  is  not  a  Sect"; 
"  Not  Good  Enough  "  (relating  to  the  Holy  Com- 
munion) ;  "  What  Church  shall  I  go  to?  " 


WORK  IN   THE  MISSION.  2<DI 

Tracts  on  Baptism  :  "  What  Good  will  it  do  the 
Child?"  (Living  Church  Series);  "Adult  Bap- 
tism" (Living  Church  Series);  "The  Sacrament 
of  Responsibility,"  Sadler  (paper,  10  cents),  P.  E. 
Tract  Society.  This  last  is  full  and  excellent ;  it 
gives  the  teaching  of  the  Church,  the  Bible,  and 
the  Prayer  Book,  and  meets  objections  in  a  read- 
able way  and  in  an  admirable  spirit. 

Tracts  on  Confirmation :  "  Plain  Catechism  on 
Confirmation,"  W.  H.  V.  (5  cents);  "A  Plain 
Tract  on  Confirmation,"  Bishop  Quintard  (10 
cents).  This  gives  extracts  from  the  fathers,  and 
from  the  writings  of  men  of  various  religious 
bodies,  as  to  the  subject.  "  A  Plain  Tract  on 
Confirmation,"  P.  E.  Tract  Society,  New  York. 

Pamphlets  which  may  be  lent  by  Readers,  and 
which  wide  use  has  approved :  "  What  is  Chris- 
tianity ?"  Rev.  W.  H.  Moreland  (10  cents).  Val- 
uable for  non-Church  people;  it  shows  from  Holy 
Scripture  the  Church  as  the  Body  of  Christ. 
"  Reasons  Why  I  am  a  Churchman,"  Bishop  Ran- 
dall (12  cents).  Nothing  can  be  better  for  a  brief 
and  comprehensive  review  of  the  Church  and  her 
position.  "  First  Principles,"  Bishop  Thompson 
(15  cents).  "  Concerning  the  Kingdom  of  God," 
Bishop  Thompson  (12  cents).  These  last  are  like 
everything  that  Bishop  Thompson  writes,  readable 
and  to  the  point. 


202  LA  Y  READERS. 

There  are  tract  societies  from  which  gifts  may 
be  obtained. 

The  P.  E.  Tract  Society,  of  New  York,  114 
Fifth  Avenue,  has  some  good  tracts  for  missions. 
We  have  mentioned  two.  Three  others  are: 
"  Reasons  Why  I  am  a  Churchman  "  ;  "  Baptism, 
Confirmation,  and  Holy  Communion " ;  "  The 
Faith  and  Order  of  the  Church." 

The  Episcopal  Tract  Society  of  Philadelphia 
has  also  some  good  tracts. 

Tracts  on  the  Holy  Communion  should  be  se- 
lected by  the  Priest  in  charge,  with  reference  to 
needs. 

The  list  of  books  given  on  page  112  contains 
many  which  will  be  useful  to  lend  to  those  who 
will  read  them.  Many  find  the  Manuals  by  the 
Rev.  G.  W.  Shin,  D.D.,  excellent  for  this  purpose. 

The  books  of  the  Society  for  the  Promotion  of 
Christian  Knowledge  embrace  all  Church  subjects, 
and  are  of  great  value.  A  catalogue  may  be  ob- 
tained of  the  New  York  agency.  But  the  best 
book  to  use  in  the  work  is  the  Book  of  Common 
Prayer.  The  whole  Church  is  being  roused  to 
a  sense  of  this  fact.  There  are  few  Priests  who 
have  not  known  in  their  own  experience  some 
remarkable  instance  of  the  value  of  the  Prayer 
Book  as  a  missionary.  But  if  it  is  given  away, 
great  care  must  -be  exercised  in  placing  it  where 


WORK  IN   THE  MISSION.  203 

it  will  do  good.  It  is  useless  to  distribute  it  broad- 
cast. In  our  own  work  we  know  from  experience 
that  the  best  plan  is  to  sell  Prayer  Books,  even  if 
the  amount  obtained  for  them  is  only  a  fraction  of 
what  they  cost.  If  a  man  pays  fifteen  or  twenty 
cents  for  a  book  he  will  be  more  likely  to  study  it 
than  if  it  is  thrust  upon  him  as  a  gift.  Our  men 
sell  the  Prayer  Book,  and  at  the  same  time  are 
careful  to  point  out  its  use  and  advantages,  and 
to  give  some  directions  concerning  it. 

Prayer  Books  should  be  placed  in  the  hands  of 
the  people  as  soon  as  possible.  Leaflets  at  the 
beginning  are  useful,  but  it  will  be  a  mistake  to 
continue  their  use  too  long. 

Readers  are  in  a  position  to  distribute  the  Prayer 
Book  judiciously.  The  Prayer  Book  Societies, 
which  have  been  so  helpful  in  the  past,  will,  of 
course,  as  they  are  able,  continue  to  make  grants 
of  books  on  application.  Those  referred  to  are : 

The  New  York  Bible  and  Common  Prayer  Book 
Society ;  the  Bishop  White  Prayer  Book  Society, 
of  Philadelphia ;  the  Female  Prayer  Book  Society, 
of  Philadelphia;  the  Margaret  Coffin  Prayer  Book 
Society,  of  Boston. 

There  are  other  Prayer  Book  Societies,  but  with 
special  reference  to  local  needs. 


CHAPTER   XV. 

THE    MUSIC   AT   THE   MISSIONS. 

Tins  is  a  matter  of  very  great  importance.  The 
people  like  to  sing.  Even  the  light,  weak,  so- 
called  "  Gospel  Songs "  are  pleasing  when  sung 
heartily.  But  people  soon  learn  to  appreciate 
good  music  which  is  simple.  With  all  the  "  songs  " 
which  are  the  rage  to-day  and  pass  into  oblivion 
to-morrow,  the  grand  old  hymn  tunes  are  really 
liked  best,  and  sung  most  heartily  even  by  a  con- 
gregation which  has  used  in  turn  numbers  I,  2,  3, 
4,  5,  and  6  of  the  "  Songs." 

When  the  first  service  is  to  be  held  at  a  place, 
the  music  should  be  carefully  considered.  If  there 
are  Church  people,  get  them  to  meet  and  prac- 
tise some  well-known  hymns  and  simple,  pleasing 
chants.  If  this  cannot  be  done,  the  Reader  should, 
if  possible,  take  with  him  a  man  or  a  woman,  or 
both,  who  can  play  the  organ  or  lead  the  singing. 
In  many  States  a  reed  organ  forms  a  part  of  the 
furniture  of  a  schoolhouse.  If  there  is  no  organ 
in  the  building,  one  can  generally  be  found  in  the 
neighborhood.  If  there  is  none  to  be  had,  it 
204 


THE  MUSIC  AT   THE  MISSIONS.  205 

should  be  the  first  thing  to  be  purchased  by  the 
mission. 

But  if  there  is  no  organ,  with  a  good  voice  to 
lead,  two  or  three  familiar  hymns  can  be  sung. 
If  the  first  service  is  hearty,  strangers  will  be  apt 
to  attend  again.  Make  as  good  an  impression  as 
possible. 

Steps  should  be  taken  at  once  to  cultivate 
hearty  congregational  singing.  It  is  a  good  plan 
to  get  the  whole  congregation  to  stay  after  service 
for  fifteen  or  twenty  minutes  to  practise  hymns 
and  chants.  Better  still  will  it  be  if  those  of  the 
people  who  sing  can  come  together  during  the 
week  to  prepare  for  the  following  Sunday,  by 
practising  the  canticles  and  hymns. 

Many  of  the  hymns  are  set  too  high  for  the 
best  results  in  congregational  singing ;  few  in  any 
congregation  can  sing  the  parts.  Congregational 
singing  must  be  largely  singing  in  unison.  If  an 
officiant  look  down  into  the  congregation  during 
the  singing  of  a  hymn,  he  will  find  that  the  men 
are  generally  silent,  and  yet  there  are  very  few 
who  cannot  carry  the  air  of  a  tune.  Men  would 
sing  if  the  tunes  were  not  pitched  too  high  for 
them.  If  they  start  to  sing,  they  have  to  retire 
from  the  effort  before  the  end  of  the  verse. 

It  has  been  found  that  excellent  results  have 
been  obtained  by  selecting  such  hymns  as  will 


206  LAY  READERS. 

bear  it,  and  transposing  them  to  a  lower  key.  Of 
course  there  are  some  tunes  which  would  lose 
their  life  by  this  transposition.  But  there  are 
plenty  of  good  hymns  which  can  be  transposed 
without  marring  their  beauty. 

Even  if  the  mission  is  fortunate  enough  to  have 
a  choir,  do  not  let  it  take  the  singing  from  the 
people.  Give  the  congregation  plenty  of  good, 
simple  music. 

If  a  Priest  visits  the  mission  regularly,  or  even 
occasionally,  the  congregation  may  well  be  taught 
to  sing  some  simple  Communion  service.  "With 
this  the  service  can  be  made  interesting,  and  will 
be  enjoyed  by  the  whole  congregation,  including 
the  children. 

It  is  a  mistake  to  think  that  people  tire  of  the 
same  setting  if  it  is  really  good.  Who  tires  of 
"  Old  Hundred,"  for  "  Praise  God  from  whom  all 
blessings  flow,"  or  of  the  arrangement  of  Tallis  for 
the  choir  offices  ? 

If  the  mission  is  fortunate  enough  to  have  men, 
it  has  been  found  a  good  plan  at  a  practice  after 
service  to  have  them  sit  together.  Men  gain  con- 
fidence when  they  hear  other  men  singing,  and  a 
good  effect  is  produced  by  a  number  of  men  sing- 
ing in  unison,  even  if  their  individual  voices  are 
untrained. 

Avoid  attempts  at  showy  elaborate  music  in  the 


THE  MUSIC  AT  THE  MISSIONS.  207 

service,  even  if  there  is  a  choir  anxious  to  try  it. 
Let  such  desire  expend  itself  on  the  anthem.  It 
will  be  far  more  devotional,  and  in  the  end  far 
more  attractive,  if  hearty  congregational  singing  is 
cultivated. 

There  are  enough  familiar  hymns  without  using 
those  which  are  unknown.  If  four  hymns  are 
sung  each  Sunday,  forty  would  prevent  a  too  fre- 
quent repetition.  People  like  to  sing  good  hymns 
often. 

Of  course  hymns  suitable  for  the  day  should  be 
selected.  The  Reader  would  do  well  to  supervise 
this  himself. 

It  will  be  most  helpful  if  the  Reader  has  some 
knowledge  of  music.  If  he  has  not,  he  will  do 
well  to  get  some  musician  to  give  him  suggestions 
and  assistance. 


CHAPTER   XVI. 

THE    READER,    AND   HIS   ATTITUDE   TOWARDS 
CHRISTIANS   OF   THE   VARIOUS   DENOMI- 
NATIONS. 

THE  Reader  in  the  American- Church,  especially 
if  his  work  lies  in  a  .country  mission,  will  be 
brought  into  close  contact  with  Christian  people 
calling  themselves  by  all  kinds  of  dividing  names. 
He  must  be  able  to  meet  them  not  only  with  an 
informed  mind,  but  with  the  "  spirit  of  wisdom  and(' 
understanding,"  and  a  heart  charged  with  divine 
charity. 

The  Reader  goes  out  to  his  work  in  the  knowl- 
edge that  he  holds  a  commission  from  a  Bishop 
of  the  Catholic  and  Apostolic  Church.  He  does 
not  go  into  a  village  or  settlement  to  further  divide 
the  already  painfully  divided  forces  of  Christen- 
dom. He  believes  that  all  Christian  people  should 
give  allegiance  to  the  one  visible  Body  of  Christ, 
and  he  believes  that  this  could  be,  because  he 
knows  that  it  has  been.  He  knows  that  division 
is  wrong,  that  our  blessed  Lord  prayed  that 
Christians  "  might  be  one,"  that  the  world  might  ; 
believe  that  He  "came  from  God." 
208 


ATTITUDE    TOWARDS  DENOMINATIONS.    209 

He  knows  that  St.  Paul  condemned  those  who  j 
would  call  themselves  by  the  dividing  names  of 
himself,  or  Apollos,  or  Cephas,  or  even  of  Christ. 
He  prays  in  every  service  for  the  unity  of  Chris-| 
tians,  and  daily  that  the  Kingdom  of  God  mayl 
come.      He  knows  that  no  combination  of  Christian 
societies,   uniting  on  a  common  platform,  would 
constitute  the  Catholic  and  Apostolic  Church  in 
which  he  declares  his  belief. 

In  this  knowledge  and  belief  the  Reader  goes 
to  his  work.  If  it  is  in  a  village  of  a  few  hundred 
inhabitants,  he  finds  four  or  five  rival  places  of 
worship ;  or  if  it  is  in  a  country  settlement,  his 
congregation  is  made  up  of  Christians  of  various 
names.  In  the  message  that  he  takes,  and  fn  his 
conversation  with  preachers  and  people,  what  shall 
be  his  attitude? 

If  the  Reader  goes  with  his  eyes  open,  he  will 
see  that  these  Christian  people  of  various  names 
are  zealous  and  godly  men  and  women.  He 
probably  finds  that,  long  ago,  some  denomination 
has  been  trying  to  do  good  work,  while  the  Church 
has  neglected  the  field.  He  must  feel  and  know 
that  these  people  have  been  in  their  own  way 
doing  God's  work,  though  he  recognizes  that  it 
has  been  in  a  more  or  less  defective  manner.  He 
will  know  that  there  have  been  substituted  for 
divinely  appointed  methods  unfortunate  attempts 


2IO  LAY  READERS. 

of  human  invention,  to  make  up  for  the  lack  of  the 
Church's  order  and  system,  into  which  she  was 
guided  by  the  Holy  Spirit  according  to  the  prom- 
ise of  Jesus  Christ.  There  have  been  substituted 
revivals,  for  instruction  and  training;  the  right 
hand  of  fellowship,  for  Baptism  and  Confirmation  ; 
and  the  prayer- meeting,  as  a  means  of  grace 
superior  to  the  Holy  Communion. 

In  facing  all  this  the  Reader  in  the  work  soon 
realizes  that  he  must  have  an  informed  mind.  1  Ic 
must  be  sure  of  his  own  position.  He  must  be 
well  instructed  in  the  things  "  pertaining  to  the 
Kingdom  of  God."  But  he  will  make  a  grave 
mistake  if  he  thinks  he  can  convince  men  by  being 
pugnacious  and  argumentative  upon  the  least  op- 
portunity. A  man,  to  be  open  to  receive  truth, 
must  have  "  ears  to  hear."  If  a  man  is  bristling 
with  prejudices  he  is  not  in  a  mood  to  be  taught. 
When  prejudice  for  a  moment  falls  away  and  tin-re 
is  the  spirit  of  the  "  little  child  "  (i.e.,  willingness 
to  learn),  then  is  the  time  to  speak  the  word  in 
love.  It  is  for  this  spirit  that  the  Reader  should 
wait  and  watch  and  work  and  pray. 

Let  the  teaching  in  the  sermon,  in  catechising, 
and  conversation,  be  positive,  but  never  let  it  be 
controversial,  denunciatory,  or  bitter. 

To  meet  the  difficulties  the  Reader  should  culti- 
vate "the  spirit  of  wisdom  and  understanding." 


ATTITUDE    TOWARDS  DENOMINATIONS.    211 

This  will  enable  him  to  see  that  whatever  differ- 
ences there  are  in  regard  to  the  Way,  whatever 
differences  in  the  apprehension  of  the  Truth,  there 
is  one  thing  in  common.  It  is  the  Life.  What- 1 
ever  dividing  name  a  Christian  has  chosen  or  in- 
herited, by  Baptism  he  has  been  grafted  upon  the 
Body  of  Christ.  The  Reader  cannot  emphasize 
too  strongly  the  fact  that  every  person  baptized 
by  water  applied  to  the  person  in  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Ghosf 
has  been  born  into  the  Kingdom  of  God,  and  so 
is  a  member  of  the  Holy  Catholic  Church.  He 
will  find  people,  generally,  totally  unused  to  this 
idea,  ignorant  of  this  truth.  If  he  asks  them  about 
their  Baptism  they  will  say  :  "  I  have  been  baptized 
into  the  A  Church  or  the  B  Church."  Then  is 
the  opportunity  to  point  out  that  "  we  are  all  bap-  J 
tized  into  one  Body." 

When  men  speak  of  the  unity  of  Christians,  we 
always  say,  "  Thank  God,  the  unity  is  beyond  the 
power  of  man  to  break."    There  is  unity  in  the  fact  ] 
of  a  common  Life  from  a  common  Head  and  Heart. 
Christians  in  their  divided  state  have   not  union 
in  the  one  organized  kingdom,  they  have  not  uni- 
son in  the  one  faith  delivered  to  the  saints,  but  , 
unity  of  Life  they  have. 

The  message  which  the  Reader  carries  should 
be,  then,  the  essential  unity  of  all  baptized  people,  J 


212  LAY  HEADERS. 

and  that  no  matter  by  what  name  a  baptized  man 
may  call  himself,  he  is  a  member  of  the  Church  of 
Jesus  Christ.  If  men  once  grasp  this  truth  it  is  a 
good  beginning.  From  that,  something  can  be 
taught  as  to  the  nature  of  Baptism  as  the  Sacra- 
ment of  Birth,  instead,  as  has  probably  been  under- 
stood, that  it  is  a  mere  formal  rite,  obligatory  and 
significant,  but  without  any  special  accompanying 
grace. 

It  is  well  in  a  mission  to  positively  ignore  de- 
nominational names.  The  Reader  may  well  try 
to  avoid  using  them  to  others,  and  when  occasion 
arises,  to  make  the  request  that  no  name  be  ap- 
plied to  himself  except  Christian  or  Churchman. 
Readers  in  pure  missionary  work,  as  well  as 
clergy,  will  regret  that  it  was  not  deemed  best  to 
drop-  from  the  Book  of  Common  Prayer  any  title 
that  should,  in  the  minds  of  people  generally,  con- 
vey the  idea  that  it  is  the  book  of  a  sect.  It  is  a 
hindrance  to  that  union  for  which  we  work  and 
pray,  for  often  the  title  seems  to  contradict  the 
message. 

With  this  emphasis  of  the  unity  of  birth  there 
should  be  plainly  taught,  also,  that  the  Church 
has  something  for  these  Christian  people  which 
the  various  human  organizations  have  not.  The 
privilege  and  the  blessing  of  Confirmation  should 
be  pointed  out.  It  is  astonishing  how  many 


A  TTITUDE    TOWARDS  DENOMINA  TIONS.    2  I  3 

will  be  glad  to  receive  instruction  as  to  this.  It 
should  be  shown  that  it  is  not  a  form  for  "  joining 
the  Church,"  but  that  it  is  the  "  laying  on  of 
hands  "  which  St.  Paul  tells  us  is  one  of  the  first/ 
principles  of  the  doctrine  of  Christ,  which  was} 
practised  by  the  Apostles,  and  has  been  continued1 
by  their  successors  up  to  the  present  time.  Offer 
Confirmation  to  the  people.  Urge  them  to  pre- 
pare for  its  reception.  Provide  opportunities  for 
their  instruction  before  or  after  service,  or  at  any 
convenient  time.  Often,  by  this  means,  without 
even  mention  of  any  dividing  name,  people  will 
seek  to  receive  the  blessing  which  is  within  the 
gift  of  the  Church. 

With  a  thorough  understanding  of  the  position 
of  the  Church  will  come  a  large  view  of  truth  and 
a  never-failing  charity  towards  all  those  who  are, 
by  the  Sacrament  of  Birth,  members  of  the  Catho- 
lic Church.  It  is  a  great  mistake  to  think  that  a 
man  must  have  a  loose  hold  upon  truth  himself  in 
order  to  appreciate  that  other  men  have  any  hold 
upon  it  at  all.  The  more  truly  profound  a  Reader 
is  in  his  grasp  of  Catholic  doctrine,  the  deeper  will 
be  his  charity.  A  man  who  stands  truly  high  upon 
the  mountain  has  a  wide  range  of  vision ;  he  can 
see  the  approaches  from  all  directions  to  the  posi- 
tion which  he  occupies.  It  often  happens  that 
those  who  think  themselves  at  a  great  elevation 


214  LAY  READERS. 

are  in  some  depression  of  individualism  or  partisan- 
ship, which  shuts  off  a  comprehensive  view,  and 
threatens  to  confine  the  heart's  sympathies.  A 
man  who  stands  out  of  the  valleys  and  feels  firm 
beneath  his  feet  the  rock  of  the  Catholic  Faith  is 
the  one  who  really  sees  the  reaching  out  of  men, 
in  their  own  poor  way  often,  for  the  truth,  which, 
because  it  is  Catholic,  is  comprehensive,  including 
all  that  any  man  or  any  society  has,  and  much 
besides. 

The  tendency  of  sect  and  party  is,  necessarily, 
to  hem  a  man  in,  in  heart  and  mind. 

As  a  Churchman,  the  Reader  is  accustomed  to 
look  upon  the  great  basic  principles  of  the  Chris- 
tian faith  as  contained  in  the  Catholic  Creeds  as 
beyond  controversy,  but  to  regard  the  opinions 
and  views  of  individuals  as  to  the  personal  appli- 
cation of  these  verities  of  but  little  comparative  im- 
portance. He  finds  the  people  among  whom  he 
works  divided  into  sections  according  as  they  agree 
or  do  not  agree  upon  some  peculiar  view  of  truth 
or  some  denial  of  truth.  With  these,  when  men 
differ  in  opinion,  this  is  considered  cause  for  divi- 
sion into  societies  to  uphold  that  opinion.  The 
idea  of  truth  as  definite  and  yet  comprehensive  is 
unknown  to  them.  The  idea  of  unity  of  belief  as 
to  the  facts  and  future  events  of  the  Creeds,  and 
wide  liberty  of  opinion  as  to  the  philosophy  con- 


ATTITUDE    TOWARDS  DENOMINATIONS.    215 

nected  with  the  personal  application  of  the  facts, 
is  almost  a  revelation  to  many.  It  should  be  em- 
phasized whenever  occasion  presents  itself. 

And  here  let  the  Reader  be  warned  against  the 
so-called  "  liberal "  spirit  of  the  day.  Why  the 
term  liberal  is  applied  to  a  weak,  halting  faith  it 
is  hard  to  say.  Liberal  means  full,  large,  gener- 
ous. Applied  to  faith,  it  should  not  mean  the 
holding  fast  to  as  little  truth  as  possible,  but  the 
holding  fast  to  the  whole  faith  once  for  all  deliv- 
ered to  the  saints.  It  should  mean  the  holding  fast 
to  the  Catholic  Creeds  with  all  one's  heart  and 
mind,  with  a  vision  that  sees  the  breadth  of  their 
application  to  all  sorts  and  conditions  of  men. 

There  is  an  erroneous  opinion  also,  among  many, 
that  the  exercise  of  charity  towards  Christians  of 
dividing  names  means  some  sacrifice  of  principle. 
The  sacrifice  of  principle  not  only  does  no  good 
in  the  cause  of  Christian  union,  but  it  always  does 
positive  harm.  It  will  always  result  in  disappoint- 
ment, and  often  in  annoyance  to  the  one  who  thinks 
to  gain  favor  by  faithlessness  to  the  sacred  trust 
of  keeping  the  faith.  It  will  be  disappointing,  be- 
cause his  "  liberality  "  will  be  met  by  narrowness. 
We  know  of  a  man  prominent  in  the  Church  and 
Nation,  who,  on  one  rainy  Sunday,  dropped  into  a 
certain  place  of  worship  near  his  home.  He  found 
that  it  was  the  day  on  which  there  was  to  be  a 


2l6  LAY  READERS. 

commemoration  of  the  Lord's  Supper.  He  de- 
cided to  show  his  kindly  feeling  by  remaining; 
but  when  an  officer  of  the  society  came  to  him 
and  told  him  that  none  but  members  could  par- 
take, he  left  in  confusion  and  shame. 

The  charity  of  which  we  speak  is  that  divine 
love  which  wins  men  by  its  sympathy  and  power. 
It  has  nothing  of  the  spirit  of  compromise,  or 
smoothing  over  differences,  but  it  has  much  of  the 
spirit  which  is  kind,  gentle,  longsuffering,  which 
reviles  not  again,  which  can  be  silent,  and  which 
can  treat  all  Christians  with  respect.  The  Reader 
will  be  called  to  exercise  it  as  he  comes  in  contact 
with  the  people  and  the  preacher  of  the  denomina- 
tion occupying  the  same  field. 

If  only  one  denomination  is  at  work,  we  have 
found  it  wise,  when  it  is  convenient,  to  hold  the 
service  of  the  Church  at  some  hour  which  does 
not  conflict  with  the  time  of  the  preacher's  service. 
This  will  often  avoid  antagonism  and  the  arousing 
of  ill-feeling.  It  is  no  sacrifice  of  principle,  and 
yet  may  gain  the  good- will  of  the  preacher  and 
the  community.  We  have  known  such  an  arrange- 
ment to  result  in  the  preacher  and  a  good  part  of 
his  people  attending  the  Church  services.  If  one 
considers  that  probably  the  preacher  has  been 
working  in  the  place  while  it  was  wholly  neglected 
by  the  Church,  there  will  be  additional  reason  for 


ATTITUDE    TOWARDS  DENOMINATIONS.    21  / 

the  effort  to  make  an  impression  that  the  Church 
does  not  want  to  injure  him  personally,  or  cut  off 
any  of  his  revenue.  It  will  help  to  teach  the 
people  that  the  Reader  is  not  there  for  monetary 
reasons.  Nothing  touches  a  man's  heart  sooner 
than  an  exhibition  of  self-denial  and  unselfishness. 
An  instance  came  under  our  own  observation  in 
the  work  of  a  Readers'  Association,  which  we  re- 
late, not  because  we  necessarily  recommend  the 
policy,  but  to  show  the  result  pf  kindliness  of  the 
sort  indicated  above. 

The  Priest  who  followed  up  the  Readers  was  an 
uncompromising  Churchman,  but  he  had  a  heart 
charged  with  chanty.  At  a  certain  place  the  as- 
sociation began  to  hold  services.  One  preacher 
was  in  the  field  who  had  a  very  meagre  salary 
from  the  people.  He  began  to  suffer  loss  in  this 
respect  from  the  work  of  the  Church.  The  Priest 
in  charge  regularly  gave  to  the  preacher  the  small 
offerings  taken  at  the  services  which  he  held  in 
the  place.  He  did  not  take  this  means  to  gain 
the  good-will  of  the  people,  but  it  had  that  effect. 
The  people  were  so  astonished  that  they  said,  "  If 
ever  there  was  a  Christian,  that  man  is  one."  In 
that  place  in  less  than  six  months  two  resident 
preachers  (not  in  active  service)  bore  witness  to 
the  value  which  they  placed  on  Confirmation  by 
public  testimony  and  example. 


2l8  LAY  READERS. 

As  the  work  of  Readers  is  extended,  it  will  have 
much  to  do  with  the  matter  of  Christian  union. 
The  most  interesting  questions  in  this  regard  come 
up  from  time  to  time  in  the  work  of  an  association. 
They  require  in  dealing  with  them  firm  adherence 
to  principle,  butn  broad  policy  and  a  large  charity. 
While  no  canon  must  be  broken  in  spirit  or  in 
letter,  yet  sometimes  the  best  way  is  to  take  a 
question  right  back  to  the  beginning,  and  ask: 
What  would  Jesus  Christ  and  His  Apostles  do  in 
this  case?  This  is  far  better  than  to  base  one's 
judgment  upon  custom  or  tradition  alone.  Human 
fences,  intended  to  guard  the  blessings  which  the 
Church  holds  to  dispense  freely,  sometimes  not 
only  serve  that  purpose,  but  also  tend  to  keep  men 
away  from  the  blessings,  even  should  they  desire 
to  receive  them.  Human  fences  keep  millions  of 
souls  from  receiving  the  Holy  Communion  but 
once  or  twice  a  year.  Those  erected  to  guard  the 
heritage  of  the  Church  may  hinder  Christian  union 
by  presenting  unnecessary  obstacles.  The  Church 
has  freely  received ;  she  should  be  ready  to  freely 
give,  limited  only  by  adherence  to  basic  principles. 

One  question  which  will  be  asked  of  Readers 
where  the  Church  holds  possession  of  the  field  will 
be,  "  Can  I  receive  the  Holy  Communion  when 
the  clergyman  comes?"  The  questioners  will  be 
Christians  of  some  dividing  name  known  to  be  liv- 


ATTITUDE    TOWARDS  DENOMINATIONS.    2IQ 

ing  godly,  devout  lives.  Now  we  know  all  about 
the  rubric  at  the  end  of  the  Confirmation  service; 
we  know  also  what  we  should  say  if  it  were  in  our 
Parish  Church ;  but  we  believe  that  it  is  a  different 
question  in  a  place  where  the  people  have  the 
Church  only,  and  where  they  are  attending  her 
services  and  willing  and  anxious  to  receive  the 
blessings  she  has  within  her  gift.  That  the  bap- 
tized can  receive  the  Holy  Communion  before 
Confirmation  is  undisputed.  These  people  have 
not  received  Confirmation,  but  it  is  through  no 
fault  of  their  own.  They  never  before  heard  that 
there  was  such  a  blessing. 

Experience  shows  that  if  such  people  are 
anxious  to  receive  the  Holy  Communion,  they  are 
generally  soon  ready  to  be  confirmed.  Shall  the 
rubric  be  made  to  apply  to  the  people  at  the  mis- 
sions ?  The  Rector  or  Priest  in  charge,  with  the 
counsel  of  the  Bishop,  must  decide  this  question. 
We  have  known  men  of  rigid  principle  hesitate 
before  refusing  such  people  the  gifts  of  grace, 
which  they  were  willing  to  receive,  and  of  which, 
by  faith,  repentance,  and  Baptism,  they  were  qual- 
ified to  partake. 

It  has  been  suggested  by  some  that  Christian 
union  might  be  furthered  if  preachers  of  various 
denominations  were  licensed  by  Bishops  as  Read- 
ers. This,  of  course,  is  impossible  under  the  Can- 


22O  LAY  READERS. 

ons;  but  neither  canon  nor  Church  principle  is 
in  the  way  of  suggesting  to  a  preacher  the  use 
of  the  Prayer  Book  in  his  services,  as  the  Wesleyan 
Methodists  use  it  in  so  many  of  their  larger  chapels 
in  England. 

An  interesting  question  arose  in  the  work  of  a 
Readers'  Association.  Services  were  begun  in  a 
settlement  where  there  was  only  one  place  of  wor- 
ship, in  charge  of  a  godly  preacher.  The  Church 
people  were  few,  but  the  Reader's  work  diminished 
the  revenue  of  the  preacher.  The  place  was  also 
hard  to  reach.  The  Priest  of  the  association  called 
on  the  minister  and  told  him  that  he  appreciated 
his  long  and  faithful  service,  and  the  pecuniary  loss 
he  had  sustained,  and  asked  him  whether  he  would 
consider  a  proposition  to  read  Evening  Prayer, 
and  a  sermon  by  a  Churchman,  on  three  Sundays 
of  each  month,  retaining  the  offerings  for  his  own 
use.  On  the  fourth  Sunday  the  Priest  was  to  come 
in  the  morning  and  celebrate  the  Holy  Commun- 
ion. Of  course  he  was  to  continue  his  own  morn- 
ing preaching  as  usual.  It  was  fully  explained  to 
him  that  he  could  not  be  licensed  as  a  Reader,  not 
being  a  communicant,  and  that  this  arrangement, 
if  made,  could  be  broken  by  either  at  any  time. 
Before  an  answer  was  given  the  Priest  suggested 
that  they  kneel  in  prayer  for  guidance,  and,  doing 
so,  the  one  offered  some  suitable  collects  and  the 


ATTITUDE    TOWARDS  DENOMINATIONS.    221 

other  an  extemporaneous  prayer.  After  rising 
from  their  knees  the  preacher  said  that  as  far  as  he 
was  concerned  he  should  be  glad  to  make  the  ar- 
rangement, provided  that  his  deacons  would  give 
their  consent. 

In  relating  this,  we  are  not  endorsing  the  action 
or  advocating  any  policy,  we  are  simply  relating 
questions  which  have  arisen  in  Readers'  work, 
showing  the  necessity  of  an  informed  mind,  the 
spirit  of  wisdom  and  understanding,  and  a  never- 
failing  charity  on  the  part  of  those  engaged  in  it. 
Men  should  be  willing  to  sacrifice  money,  senti- 
ment, pride,  prejudice,  and  human  tradition,  and 
bring  all  for  judgment  to  the  fundamental  prin- 
ciples of  the  Kingdom  of  Jesus  Christ,  translated 
in  the  Spirit  of  the  King. 


CHAPTER   XVII. 
THE  READER   IN   HIS   SPIRITUAL   LIFE. 

SOME  qualifications  for  the  office  of  Reader 
have  been  mentioned;  but  there  is  one  which  is 
above  all  others  in  value,  both  to  the  individual 
and  the  work.  It  is  that  the  man  shall  be  devout. 
I  use  the  word  in  the  sense  in  which  the  Church 
understands  it,  not  as  having  in  mind  a  particular 
style  for  its  expression,  nor  imagining  that  there 
is  a  groove  in  which  it  must  run.  A  devout  man 
is  not  necessarily  one  who  can  easily  speak  pious 
platitudes,  or  talk  religion  with  glib  tongue.  Per- 
sonally, we  are  often  afraid  that  this  kind  may 
have  bubbles  and  froth  without  depth  of  current. 
We  mean  by  devout,  one  who  has  so  learned  Christ, 
and  who  has  been  so  nurtured  by  the  grace- dis- 
pensing Church,  that  there  is  in  him  a  manly  right- 
eousness in  action  and  a  manly  charity  in  thinking. 

It  is  not  with  boasting,  but  with  profound  joy, 
that  we  regard  the  man  whose  life  Christ  and  His 
Church  have  moulded  and  nourished.  The  devout 
Churchman  is  one  who  is  in  the  world,  but  not  of 
a  worldly  and  frivolous  mind.  He  has  not  one 

222 


THE  READER  IN  HIS  SPIRITUAL  LIFE.     223 

side  of  his  nature  cultivated  at  the  expense  of  the 
other.  That  is  the  fault,  often,  of  religious  sys- 
tems which  have  abandoned  the  fact  of  the  Body 
of  Christ  and  the  Sacraments.  There  is  a  great 
difference  between  a  pietist  and  a  pious  man.  The 
first  has  dwelt  upon  and  developed  in  certain  ways 
the  spiritual  side  of  his  nature  without  having  the 
mental  and  physical  balance.  Man  is  body  and 
mind,  as  well  as  spirit,  and  the  pious  man  is  the 
one  who  has  each  sanctified,  and  all  harmonized, 
by  the  operation  of  the  Holy  Ghost.  A  mere 
"  ghost  religion  "  may  be  earnest,  but  it  will  be 
fanatical,  and  unstable  also. 

The  Reader,  during  the  week,  is  a  man  of  busi- 
ness. A  devout  man  will  pray  and  strive  that  in 
his  business  there  may  be  nothing  to  offend  (i.e., 
to  cause  to  stumble)  the  weak  of  the  flock  of  Christ. 

There  is  scarcely  a  Bishop  who  has  not  regretted 
giving  a  license  to  some  Lay  Reader,  because  of 
offence  which  has  come.  But  there  is  scarcely  a 
Bishop,  either,  who  has  not  had  some  one  among 
the  clergy  who  has  been  a  cause  of  sorrow  and 
disappointment.  It  is  true  that  disastrous  results 
have  sometimes  come  upon  the  work  in  a  mis- 
sion, especially  in  the  West,  where  the  Bishop  has 
licensed  the  only  available  man  that  the  church 
might  be  kept  open  during  a  vacancy.  But  we  do 
not  believe  that  the  cases  have  been  more  numer- 


224  LAY  READERS. 

ous,  proportionately,  than  those  occurring  from 
folly  or  evil  living  on  the  part  of  the  clergy.  Many 
of  the  Bishops  speak  of  the  splendid  body  of  men 
which  they  have  acting  as  Readers.  Personally, 
we  never  knew  any  hindrance  to  the  work  come 
from  ungodliness  on  the  part  of  the  Reader.  The 
Rector  of  a  parish  soon  knows  who  should  be 
licensed:  it  lies  with  him  to  recommend  men. 
There  is  a  temptation  sometimes  to  recommend  a 
young,  almost  unknown  man,  because  he  is  willing 
to  work.  Do  not  be  in  a  hurry.  Wait  and  watch. 
We  hail  with  joy  the  young  men  offering  them- 
selves for  the  work;  but  they  must  be  devout 
men  if  they  are  to  be  of  any  use  in  upbuilding 
the  Kingdom  of  Jesus  Christ.  If  they  are  not  de- 
vout, they  are  apt  not  to  be  humble,  and  then,  as 
one  of  the  Bishops  says,  "  they  get  the  big  head." 
There  is  a  success  which  comes  from  enthusiasm 
and  personal  influence  or  through  organization ; 
but  the  only  true  success  is  that  which  comes  from 
work  undertaken  and  carried  on  in  a  devout  spirit. 
The  devout  man  is  one  who  is  in  all  things  rev- 
erent. He  reverences  sacred  things.  The  Reader 
must  cultivate  this  spirit.  If  he  is  reverent  it  will 
manifest  itself  in  his  actions,  in  his  daily  life,  as  well 
as  when  reading  the  service.  We  once  noticed  a 
Reader  quietly  and  carefully  gathering  up  service 
leaflets  and  putting  them  into  the  stove.  Inquiry 


THE  READER  IN  HIS  SPIRITUAL  LIFE.     22$ 

elicited  the  fact  that  he  thought  these  papers, 
which  had  upon  them  the  Sacred  Name,  should 
not  be  trampled  upon  nor  put  to  any  base  use. 
If  we  have  love  and  reverence  for  a  person  we 
shall  treat  with  reverence  the  things  closely  associ- 
ated with  that  person.  A  man  cannot  have  proper 
love  and  reverence  for  God  who  is  not  careful  and 
reverential  in  his  treatment  of  the  things  used  in 
the  conduct  of  His  worship,  or  in  his  own  behav- 
ior when  officiating.  Unless  a  Reader  exercises 
reverence  with  sacred  things,  his  conduct  will  tend 
to  make  him  irreverent  in  spirit ;  while  care  and 
reverence  in  outward  things  will  react  upon  the 
mind  and  heart,  and  develop  the  spirit  of  rever- 
ence within. 

In  his  life  in  the  world  this  spirit  will  show  itself 
in  his  speech  when  using  the  Sacred  Name  or 
speaking  of  sacred  things.  A  flippant,  irreverent 
remark  may  entirely  destroy  the  effects  of  much 
earnest  work.  A  Reader  cannot -be  too  careful 
in  speaking  of  God  or  goodness,  or  of  woman, 
whether  mother,  wife,  or  maiden,  or  of  anything 
which  has  a  holy  meaning  or  blessed  influence. 
Reverence  is  akin  to  purity.  The  devout  heart 
reverences  God,  the  pure  heart  reverences  woman. 
We  shall  never  forget  when  Bishop  Brooks  looked 
down  into  the  upturned  eyes  of  twelve  hundred 
men  at  Trinity  Church,  Boston,  when  speaking  to 


226  LA  Y  READERS. 

the  Brotherhood  of  St.  Andrew,  in  September, 
1892,  and  said:  "  Sanctify  yourselves.  Be  pure. 
Oh,  I  do  think,  as  one  looks  young  men  in  the 
face,  more  and  more  he  wants  to  say  to  them  that. 
Be  pure!  Be  pure!" 

There  is  a  peculiar  power  in  the  soul  that  has 
reverence  and  purity,  and  the  Reader  needs  that 
power. 

For  the  best  results  in  the  character  of  the  man, 
and  the  success  of  his  work,  there  must  be  in  the 
Reader  an  all-pervading  loyalty  to  Christ  and  His 
Church.  In  that  one  word  loyalty,  it  seems  to 
us,  is  summed  up  the  burden  of  the  Epistles  of 
St.  Paul  to  the  several  churches. 

It  embraces,  as  we  understand  it,  devotion  to 
the  Head,  Christ;  faithfulness  to  His  cause;  will- 
ing obedience  to  those  set  over  us  in  His  Church. 
It  carries  with  it  the  idea  of  sacrifice  of  self-inter- 
est and  pride,  if  these  interfere  with  the  extension 
of  His  Kingdom  or  with  peace  within  it. 

The  character  and  effectiveness  of  an  army  de- 
pend upon  the  loyalty  of  the  men  who  compose  it. 
If  an  army  is  to  be  successful  the  soldiers  must  be 
loyal  to  the  cause  and  to  those  in  command.  It 
is  loyalty  which  gives  an  esprit  dc  corps  to  any 
organization  in  the  unity  of  a  common  interest  and 
a  common  love. 

Loyalty  in  the  Church  is  a  spiritual  gift.    There 


THE  READER  IN  HIS  SPIRITUAL  LIFE.     22 7 

is  love  in  it ;  there  is  humility  in  it,  not  thinking 
of  one's  self  more  highly  than  he  ought  to  think ; 
there  is  forbearance;  there  is  that  one  thing  of 
pressing  towards  the  mark,  a  single  aim,  a  single 
hope,  to  attain  which,  there  must  be  put  aside 
every  weight. 

Mr.  S.  S.  Nash,  in  giving  his  ideas  of  the  quali- 
fications of  a  Reader  engaged  in  missionary  work, 
says: 

"  First,  a  man  must  have  a  never-failing  love 
for  the  work  and  for  his  fellow- men. 

"  Second,  he  must  believe  thoroughly  in  the 
righteousness  of  his  cause,  and  that  God  will  bless 
it  because  it  is  right.  Having  trjis  faith,  he  must 
never  flag  in  his  zeal  and  in  his  work,  however 
discouraging  it  may  seem  at  times  from  a  human 
standpoint.  He  can  planfr  the  seed,  but  he  must 
trust  God  to  give  the  increase,  whether  he  behold 
the  fruit  or  not." 

This  contains  all  we  need  say  about  persever- 
ance. A  trustful  man  will  be  persevering  and  will 
be  hopeful,  and  both  are  essential  to  the  success- 
ful Reader. 

It  is  unnecessary  to  go  into  detail  as  to  the  cult- 
ure of  the  spiritual  man.  The  means  thereto  are 
so  plainly  marked  out  in  the  Church's  system  that 
it  is  only  necessary  to  refer  to  them.  They  centre 
around  the  Holy  Communion.  The  Church  tells 


228  LAY  READERS. 

her  children  to  prepare  for  the  reception  of  the 
blessed  Sacrament  by  self-examination  by  the  rule 
of  God's  commandments.  Some  communicant's 
manual  will  be  found  helpful  in  preparing  one's 
self.  The  Reader  should  be  a  frequent  communi- 
cant. If  possible,  before  going  to  his  Sunday  work- 
he  should  attend  the  early  celebration  of  the  Holy 
Communion  at  his  parish  church.  There  can  cer- 
tainly be  no  such  preparation  as  that  for  the  duty 
which  lies  before  him.  When  this  is  impossible, 
the  Rector  would  no  doubt  provide  a  celebration 
of  the  Holy  Communion  on  some  day  during  the 
week.  There  should  be  arrangements  made  for  a 
corporate  communion  of  the  Readers  of  a  parish  at 
stated  intervals.  Before  starting  new  work  we  have 
found  such  a  service  a  great  blessing.  United 
prayer  before  the  altar  of  God  for  help  and  guid- 
ance and  blessing  is  something  which  no  association 
of  Readers  can  afford  to  do  without. 

In  his  private  prayers  the  Reader  will  find  a 
means  of  exercise  for  his  soul.  Let  him  never 
forget  to  mention  his  work  in  his  petitions.  The 
Bishop  or  the  Rector  should  set  forth  a  collect  for 
the  use  of  the  Readers  and  for  the  people  of  the 
missions.  Let  the  Reader  become  more  and  more 
a  man  of  prayer.1 

The  Holy  Bible  should  certainly  be  read  daily. 

1  See  Appendix  G  for  suitable  prayers. 


THE  READER  IN  HIS  SPIRITUAL  LIFE.     22Q 

Let  it  be  the  first  print  that  meets  his  eyes  in  the 
morning,  and  the  last  at  night.  If  the  Reader  is 
a  man  of  family,  he  should  have  family  prayers. 
If  he  has  not  been  accustomed  to  it  before,  he 
should  begin  it  at  once.  Each  day  he  should  go 
forth  to  his  business  with  the  strength  gained  in 
private  and  family  devotions. 

But  there  is  one  means  in  the  cultivation  of  the 
spiritual  life  of  which  we  speak  particularly :  it  is 
that  which  comes  from  the  work  itself.  Without 
any  suggestion  or  inquiry  on  our  part,  Readers 
have  come  and  told  of  the  blessing  the  work  is  to 
them  in  a  spiritual  way.  Readers  from  far  off  have 
written  to  say :  "  Do  not  forget  to  call  attention  to 
the  blessings  which  come  from  the  preparation  for 
the  work,  and  from  the  work  itself."  One  says: 
"  Let  the  keynote  be, '  For  their  sake  I  sanctify  my- 
self.' "  Culture,  not  undertaken  for  selfish  ends, 
but  to  fit  one  for  doing  good  to  others— this  is  the 
course  which  gives  a  man  true  spiritual  health  and 
strength.  In  the  gymnastic  exercises,  designed 
for  use  in  a  man's  study,  calling  for  the  selfish  ex- 
penditure of  energy  in  order  that  muscle  may  be 
gained,  there  is  a  wearisomeness  that  soon  palls 
upon  one.  But  when  exercise  is  undertaken,  not 
for  the  special  purpose  of  building  up  one's  self, 
but  for  the  purpose  of  doing  some  useful  work 
then  the  exercise  becomes  a  pleasure,  and  health 


230  LAY  READERS. 

and  strength  are  most  truly  gained.  It  is  so  in 
the  spiritual  world.  It  is  work  in  the  Lord's 
vineyard  that  invigorates  and  brings  healthful 
blessings  to  the  soul. 

The  business  man  will  find  that  the  best  antidote 
for  all  temptation  to  bow  down  to  Mammon  is  to 
have  definite  work  to  do  for  the  Lord  God.  It  is 
so  with  doubt.  Many  of  the  doubts  which  distress 
men  would  vanish  if  they  were  to  become  engaged 
in  carrying  Christ  to  men,  and  so,  in  doing  1 1  is 
will,  have  made  known  to  them  that  the  doctrine 
is  of  God.  The  solvent  for  many  doubts  about 
truth  is  to  put  the  truth  into  practice,  and  learn  of 
its  reality  through  its  results.  While  men  were 
busy  arguing  that  no  steamer  could  ever  cross  the 
Atlantic,  one  man  built  a  ship  and  steamed  across 
to  New  York.  While  some  men  are  debating 
about  the  failure  of  Christianity,  other  men  go  to 
work  and  carry  Christ  to  the  bodies  and  the  souls 
of  men,  and  in  the  lifting  up  and  transforming  of 
these  demonstrate  that  Christ  is  a  success  when  He 
is  incorporated  into  a  man's  life.  The  faith  of  the 
Reader  is  deepened  and  strengthened  by  his  work. 

Of  late  years  the  great  value  of  Quiet  Days,  or 
Retreats,  for  Lay  Workers  has  been  more  and 
more  appreciated.  In  1892,  in  England,  there 
were  one  hundred  and  forty-five  occasions  in 
which  these  were  provided  for  the  laity,  and 


THE  READER  IN  HIS  SPIRITUAL  LIFE.     231 

several  of  them  were  especially  for  Readers.  In 
London  not  only  is  there  the  annual  Communion 
and  day  of  prayer  and  meditation  at  St.  Paul's 
Cathedral  for  Lay  Helpers,  but  in  the  various 
deaneries  Quiet  Days  are  provided. 

At  Keble  College,  Oxford,  during  the  annual 
four  weeks'  course  of  training  for  Readers,  special 
care  is  taken  for  the  spiritual  nurture  of  the  men. 
At  the  end  of  each  fortnight  a  Quiet  Day  is  held. 
The  report  for  1 892  says :  "  The  great  value  of 
these  Quiet  Days  cannot  be  brought  home  to 
those  who  have  not  had  the  good  fortune  to  ex- 
perience them,  but  they  are  the  crowning  feature 
of  each  course." 

Several  American  Bishops  have  in  mind  and 
at  heart  the  holding  of  Quiet  Days  for  Readers. 
Nothing  could  be  undertaken  which  would  do 
more  for  them  and  their  work  than  the  gather- 
ing of  Readers  at  central  points  in  a  Diocese  for 
spiritual  counsel  and  instruction.  If  Readers  in 
any  locality  would  ask  their  Bishop,  he  would,  no 
doubt,  conduct  a  Quiet  Day  for  them,  or  appoint 
some  fit  person  to  do  so.  The  result  would  be  a 
deepening  of  spiritual  life,  and  an  increase  of 
earnestness  and  zeal  in  the  work.  With  the 
growth  of  Readers'  Associations  opportunities  like 
these  will  no  doubt  be  provided.  May  the  day 
be  hastened. 


232  LAY  READERS. 

Notes. 

Several  Bishops,  in  their  printed  rules  for  Read- 
ers, have  words  similar  to  those  set  forth  by  the 
Diocesan  of  Central  New  York :  "  Lay  Readers 
will  be  expected  to  live  without  reproach  in  their 
social  or  business  relations,  to  be  guarded  and  dis- 
creet in  all  conduct  and  conversation,  to  visit  the 
poor  for  sympathy  or  spiritual  counsel,  and  the  sick 
if  desired." 

The  Bishop  of  Springfield  in  the  License  has : 
"  We  would  remind  you,  dear  Brother,  that  you 
are  by  this  license  set  apart  and  devoted  to  holy 
ministries,  and  that  you  must,  in  consequence,  seek 
God's  grace  to  enable  you  to  be  a  pattern  to  the 
flock  whom  you  serve  in  the  virtues  of  a  Christian 
life." 

Two  promises  made  by  the  Reader  of  three 
hundred  years  ago  may  well  be  borne  in  mind : 
"  I  will  use  sobriety  in  apparel,  and  especially  in 
the  church  at  Common  Prayer.  ...  I  will  move 
men  to  quiet  and  concord,  and  give  them  no  cause 
of  offence." 


CHAPTER   XVIII. 

READERS   OR   PERMANENT   DEACONS,  WHICH  ? 

MANY  whose  hearts  have  been  weighed  down 
by  a  sense  of  the  insufficient  number  of  clergy  to 
do  the  work  of  the  Church  in  the  United  States, 
and  by  a  realization  that  money  could  not  be  ob- 
tained to  employ  the  thousands  of  Priests  needed, 
have  advocated  the  ordaining  of  a  large  number 
of  men  to  the  order  of  Deacons.     The  idea  has 
been  that  such  men  might  continue  to  obtain  their 
means  of  support,  wholly  or  partially,  from  secular 
pursuits,  ancj  thus  be  available  for  Sunday  services 
at  little  expense  to  the  Church's  treasury.     It  has 
been  thought  that  in  many  small  places  where  the 
people   could   not  pay  the   amount  necessary  to 
secure  the  services  of  a  Priest,  some  godly  and  fit 
man  could  be  selected  and  made  Deacon,  and  as 
such  lead  the  worship  of  those  whom  he  could 
gather  together,  baptize  the  children,  and  preach 
the  Gospel,  at  the  same  time  gaining  his  livelihood 
in   his  secular  business  or  profession.     Such    an 
order  of  men,  it  has  been  thought,  also  would  be 
useful  in  assisting  the  overworked  parish  clergy. 
233 


234  LAY  READERS. 

This  scheme  has  been  called  the  "  restoration  of 
the  permanent  diaconate,"  and  the  provisions  of 
the  Canon  of  '1871,  respecting  candidates  for 
Deacon's  orders  only,  have  given  scope  for  the 
trial  of  the  plan.  The  idea  has  had  a  strong  at- 
traction for  many  who  have  longed  to  see  the 
Church  cope  with  her  work  with  an  adequate  force 
of  men. 

We  may  be  permitted  to  say  that  when  we  be- 
gan preparing  the  material  for  this  book,  we  re- 
garded this  question  in  much  the  same  way  as  a 
Western  Bishop  does,  whose  letter  before  us  says : 
"  It  is  my  opinion  that  the  man  who  can  restore 
the  permanent  diaconate  to  the  Church  will  be 
the  greatest  benefactor  of  the  nineteenth  century." 
Our  view  has  been  changed  by  a  study  of  the 
matter  historically  and  practically,  the  latter  knowl- 
edge being  gained  from  the  written  opinions  of 
some  fifty  Bishops  upon  the  question.  Now,  our 
judgment  as  regards  this  kind  of  diaconate  is 
nearly  that  of  the  neighbor  of  the  Western  Bishop 
quoted  before,  who  says :  "  I  used  to  be  an  advo- 
cate of  the  idea  of  an  order  of  permanent  Deacons, 
but  now  I  am  opposed  to  it." 

The  letters  in  our  possession  show  an  important 
difference  in  opinion.  Many  of  the  younger  Bish- 
ops, overpowered  with  a  sense  of  the  work  before 
them,  look  with  more  or  less  favor  upon  the  idea, 


READERS   OR  PERMANENT  DEACONS.      235 

many  of  them  declaring  their  intention,  as  they  are 
able,  to  put  it  into  operation.  The  older  Bishops, 
who  have  in  cases  tried  it,  are  usually  positively 
opposed  to  it,  several  of  them  using  language  simi- 
lar to  this,  written  by  one  of  large  experience :  "  I 
would  say  that  I  will  never  make  another  Deacon 
of  that  kind.  It  spoils  a  good  layman,  and  makes 
a  poor  Deacon." 

That  one  may  form  a  correct  judgment  upon 
the  question  of  permanent  Deacons  it  is  necessary 
to  review  the  subject  briefly  from  the  historical 
side.  If  we  consider  the  selection  and  ordination 
of  the  seven  Hellenist  Deacons,  as  recorded  in  the 
sixth  chapter  of  the  Acts  of  the  Apostles,  we  see 
that  these  men  were  set  apart  to  be  the  helpers  of 
the  Apostles,  with  especial  reference  to  the  care 
of  the  Grecians — i.e.,  Jewish  Christians  of  foreign 
birth,  or  Gentiles  who  had  accepted  Christ.  The 
functions  of  the  office  a*  here  indicated  were  not, 
in  a  strict  ecclesiastical  sense,  spiritual,  yet  at  ordi- 
nation these  men  received  an  ecclesiastical  appoint- 
ment and  a  part  in  the  ministry.  It  is,  however, 
evident  from  the  sixth,  seventh,  and  eighth  chap- 
ters of  the  Acts  of  the  Apostles,  that  the  ministry 
of  the  Deacons  was  not  necessarily  confined  to  the 
affairs  of  finance  or  the  care  of  the  poor.  They 
could,  and  they  did,  preach  and  baptize. 

The  further  mention  which  we  have  of  Deacons 


236  LAY  READERS. 

in  the  New  Testament  does  not  give  us  much  addi- 
tional light  as  to  their  duties.  In  the  earliest  writ- 
ings after  the  New  Testament,  Deacons  are  men- 
tioned as  ministers  in  spiritual  things,  assisting  the 
Bishops  and  Presbyters  in  divine  worship.  They 
continued  to  be  especially  attached  to  the  Apos- 
tolic office.  The  statement  is  frequently  made  that 
the  Bishop  cannot  be  without  his  Deacons.  The 
Apostolic  Constitutions  speak  of  the  Deacon  as 
the  Bishop's  messenger  and  interpreter.  To  use 
a  modern  word,  they  were  the  Bishop's  adjutants. 
The  duties  of  the  office  were  chiefly  as  follows : 
I.  To  assist  the  Bishop  or  Presbyter  in  the  adminis- 
tration of  the  Eucharist.  Justin  Martyr  expressly 
mentions  this.  2.  They  had  the  care  of  the  sacred 
vessels,  and  of  the  things  used  in  divine  worship, 
seeing  that  they  were  in  due  order  and  proper 
place.  3.  They  received  the  offerings  and  super- 
vised their  distribution,  krpt  the  accounts,  and 
managed  the  property  of  the  church.  4.  They 
read  the  Scriptures  in  the  church,  especially  the 
Gospel.  5.  They  read  the  exhortations  in  the  ser- 
vice. 6.  They  kept  the  roll  of  communicants  and 
other  records,  and  made  reports  to  the  Bishop  as 
to  the  life  and  conversation  of  the  people.  7.  They 
prepared  candidates  for  Baptism.  8.  They  admin- 
istered Baptism  when  it  was  necessary.  9.  They 
could  preach,  if  permitted  to  do  so  by  the  Bishop. 


READERS   OR  PERMANENT  DEACONS.      237 

10.  They  superintended  the  minor  ecclesiastical 
orders  and  officers  of  the  church. 

It  is  important  also  to  know  that  the  number  of 
these  permanent  Deacons  was  never  large.  From 
the  fact  that  the  order  is  not  mentioned  in  the 
Acts  of  the  Apostles  except  at  the  places  men- 
tioned above,  nor  in  the  Epistles  except  those  to 
the  Philippians  and  to  Timothy,  it  has  been  thought 
that  for  some  time  they  were  confined  to  the  orig- 
inal See  city,  Jerusalem.  There  certainly  prevailed 
a  strong  persuasion  in  the  first  centuries  that  there 
should  be  no  more  than  seven  Deacons  in  any  one 
place — that  the  original  institution  was  a  pattern 
for  the  whole  Church. 

Eusebius  tells  us  that  in  Rome  in  the  third  cent- 
ury there  were  but  seven  of  this  order.  Sozo- 
men  mentions  that  in  his  time  such  was  the  case, 
but  he  adds  :  "  The  number  varied  in  other  places." 
At  the  Council  of  Neo-caesarea,  A.D.  313,  the  fif- 
teenth Canon  restricted  the  number  of  Deacons 
to  seven  in  one  city.  Jerome  and  Augustine  both 
mention  that  the  power  of  the  Deacons  had  grown 
because  there  were  so  few  of  them.  It  was  be- 
cause of  the  paucity  of  their  numbers  that  they 
became  self-important,  and  several  Canons  are  in- 
tended to  remind  them  of  their  position  and  duties. 
The  eighteenth  Canon  of  the  Council  of  Nice  reads : 
"  Let  the  Deacons  abide  in  their  own  station,  know- 


238  LAY  READERS. 

ing  that  they  are  indeed  the  ministers  of  the  Bish- 
ops, but  that  they  are  inferior  to  the  Presbyters." 
The  thirty-seventh  Canon  of  the  Fourth  Council 
of  Carthage  says :  "  Let  the  Deacon  know  that  he 
is  the  minister  of  the  Presbyter  as  well  as  of  the 
Bishop." 

Without  attempting  to  trace  the  steps  by  which 
the  diaconate  ceased  to  be  a  permanent  order  and 
became  a  stepping-stone  to  the  priesthood,  and 
service  in  it  a  time  of  probation  and  preparation 
for  the  higher  order,  it  is  well  to  remember  that 
the  Deacon  to-day  is  directly  under  the  Bishop, 
and  that  his  duties  lie  within  the  limits  of  ancient 
usage.  If  there  is  a  real  restoration  of  the  perma- 
nent diaconate,  it  will  consist  of  an  order  of  men 
who  shall  relieve  Bishops  and  clergy  of  much  of 
the  details  of  business  affairs,  and  assist  in  Dio- 
cesan or  parochial  administration. 

It  would  indeed  be  a  blessed  thing  for  all  con- 
cerned if  the  burden  of  matters  of  finance  and  the 
temporal  affairs  of  the  Diocese  and  parish  could 
be  largely  given  over  to  a  diaconate  trained  to 
the  service.  Many  of  our  Bishops  and  Priests  are 
worn  out  with  the  attention  they  are  obliged  to 
pay  to  details.  One  Bishop  writes :  "  The  order 
of  Deacons  in  a  large  city,  with  the  temporal  affairs 
of  the  Church  to  look  after,  to  care  for  the  poor, 
to  teach  classes  of  workingmen  and  others,  to  man- 


READERS   OR  PERMANENT  DEACONS.      239 

age  the  various  societies  of  men,  to  care  for  the 
sanctuary — such  an  order  would  be  of  great  service 
to  the  Church."  There  certainly  is  great  hin- 
drance in  this  day  because  Priests  and  even  Bish- 
ops have  "  to  serve  tables,"  when  they  should  be 
relieved  so  that  they  can  give  themselves  wholly 
to  the  ministry  of  the  Word  and  Sacraments. 

However,  the  "  restoration  of  the  permanent 
diaconate  "  which  most  have  in  mind  is  different 
from  the  above ;  it  is  like  this  of  which  a  Bishop 
writes :  "  The  more  I  think  of  this  subject,  the 
more  I  am  impressed  that  an  order  of  permanent 
Deacons  who  have  their  worldly  business  is  what 
the  Church  needs.  In  cities  they  could  assist  the 
clergy.  In  country  places  this  is  the  situation: 
There  are  many  places  which  cannot  support  a 
Priest.  Here  we  want  men  who  have  enough  to 
live  on,  who  can  be  on  hand  to  baptize  the  dying, 
who  can  bury  the  dead,  etc.  I  am  anxious  to  see 
a  revival  of  the  order  of  Deacons.  I  know  there 
is  much  to  be  said  against  it,  but  after  much  thought 
and  some  experience  I  have  made  up  my  mind  to 
try  it." 

The  question  has  two  aspects :  one  is  the  use  of 
such  permanent  Deacons  in  parishes,  working  under 
Priests ;  the  other  is  their  employment  in  isolated 
towns  and  villages.  In  both  cases  it  would  be  a 
departure  from  the  established  sense  of  the  Church, 


240  LAY  READERS. 

which  is  that  those  in  Holy  Orders  should  be  set 
apart  for  the  work  of  the  ministry,  giving  up  secu- 
lar pursuits. 

A  Deacon  has  been  ordained,  he  has  received  a 
liturgical  character  (oiay.ovia  TTJ?  Xsiioof/jfiac,  2  Cor. 
ix.  12).  .  The  permanent  diaconate  which  the 
Church  knew  in  her  early  history  was  not  com- 
posed of  men  earning  their  living  in  worldly  occu- 
pations. 

But  it  must  be  borne  in  mind  that  there  is  no 
fundamental  principle  involved  in  members  of  the 
ministry  gaining  their  support  by  trade  or  pro- 
fession. Even  Apostles  of  the  New  Testament 
period  made  their  living  by  working  with  their 
hands,  some  from  necessity  and  one  from  choice, 
that  he  might  be  able  to  say  that  he  was  "  charge- 
able to  no  man,"  though  he  had  the  right  to  be. 

But  we  cannot  overlook  the  universal  usage  and 
sense  of  the  Church  in  this  regard,  which  is,  that, 
as  far  as  possible  at  least,  the  time  of  one  in  Holy 
Orders  shall  be  given  to  the  Church.  Necessity 
may  compel  some  Priests  to  supplement  their  sti- 
pend by  teaching  or  writing,  and  there  can  be 
little  or  no  objection  to  a  Deacon  doing  the  same. 
We  have  had  for  four  years  a  permanent  Deacon 
of  this  kind  in  our  own  parish  acting  as  precen- 
tor and  assistant ;  and  we  can  agree  with  a  Bishop 
living  in  a  large  city,  who  writes :  "  I  wish  we 


READERS   OR  PERMANENT  DEACONS.      24! 

could  have  Deacons  in  every  parish."  But  it  is  a 
different  matter  to  contemplate  the  ordination  of 
large  numbers  of  men  who  shall  remain  wholly 
occupied  with  business  six  days  in  every  week. 

But  what  shall  we  do  to  give  assistance  to  the 
parochial  clergy?  The  answer  is,  Train  Readers 
to  assist  them.  A  Reader  can  render  all  assistance 
in  the  service  which  a  Deacon  can,  except  in  the 
one  important  particular  of  administering  the  cup 
in  the  Holy  Communion.  But  this  is  counter- 
balanced by  many  advantages  for  the  Reader. 

In  the  first  place,  he  is  a  layman,  and  therefore 
there  is  no  question  about  the  expediency  of  his 
engaging  in  any  honest  occupation.  Again,  if  he 
changes  his  residence  he  loses  his  commission; 
the  Deacon  carries  his  orders  with  him.  Here  lies 
the  great  objection  to  the  whole  plan.  The  per- 
manent Deacons  of  the  early  Church  had  a  per- 
manent residence.  To-day  change  of  residence  is 
frequent.  A  Deacon  with  secular  business  might 
work  well -in  one  parish,  and  his  services  be  valu- 
able and  highly  appreciated;  but  should  his  oc- 
cupation lead  him  to  move  to  some  other  town, 
the  Priest  there  might  not  desire  his  assistance, 
and  might  refuse  to  give  him  employment  in  his 
office.  The  result  would  be  many  men  in  Holy 
Orders  who  had  no  opportunity  for  the  exercise 
of  their  ministry.  It  would  be  bad  for  the  Deacons 


242  LA  Y  READERS. 

and  for  the  people.  This  is  not  wholly  an  imagi- 
nary state  of  affairs,  and  cases  are  known  to-day 
of  this  nature,  resulting  from  experiments  made. 

As  such  permanent  Deacons  increased  in  num- 
ber complications  would  arise,  and  Bishops  might 
refuse  to  give  them  canonical  residence  when  they 
moved  to  their  Dioceses.  If  they  became  numer- 
ous, laws  would  certainly  have  to  be  framed  to 
prohibit  their  voting  with  the  clergy  at  councils. 

While  these  objections  and  many  others  can  be 
brought  against  the  multiplication  of  permanent 
Deacons  engaged  in  business,  none  of  them  can 
be  urged  against  the  large  use  of  Readers,  for 
the  fundamental  reason  that  they  have  no  orders, 
and  removal  from  a  Diocese  brings  a  loss  of  com- 
mission. 

The  second  consideration  is  the  selection  of 
godly  and  fit  men  in  small  places  and  making  them 
Deacons,  with  the  understanding  that  they  will 
continue  to  follow  their  business  calling.  This 
would  be  very  different  from  the  use  of  such  men 
in  cities.  There  would  be  a  restoration,  with  a 
departure  from  the  usage  of  the  Church  in  one 
important  particular,  which  only  great  need  would 
warrant  being  broken.  In  the  country  place  it 
would  not  be  a  restoration,  but  an  entirely  new 
use  of  the  permanent  diaconate,  for  men  of  this 
order  have  worked  directly  with  and  under  Bish- 


READERS   OR  PERMANENT  DEACONS.      243 

ops  and  Priests.  If  the  conditions  surrounding 
the  living  Church  called  her  to  adapt  this  organ 
of  her  ministry  to  an  exercise  of  its  functions 
differing  from  all  precedent,  little  could  be  said 
against  it.  But  are  the  objections  to  it  so  great 
that  nothing  short  of  absolute  necessity  would 
warrant  it?  And  is  there  any  relief  for  small 
places  against  which  no  objection  can  be  urged?  . 

We  have  already  mentioned  the  sense  of  the 
Church  as  to  the  ministry  and  secular  pursuits,  and 
the  hindrance  of  a  frequent  change  of  residence, 
etc.  Now  we  may  ask,  What  would  be  the  gain 
in  having  permanent  Deacons,  over  the  plan  of 
having  trained  Readers?  The  Reader  can  bury 
the  dead ;  in  case  of  paramount  necessity  he  can 
baptize ;  he  can  read  the  service,  make  addresses, 
catechise,  instruct  candidates  for  Confirmation. 
All  these  things  Readers  are  doing  satisfactorily, 
as  scores  of  Bishops  testify.  In  fact,  we  have  yet 
to  receive  one  word  from  a  Bishop  against  the 
enlarged  use  of  Readers,  and  we  have  heard  from 
representatives  of  the  Episcopate  throughout  the 
Anglican  Communion. 

But  what  do  these  same  Bishops  say  about  a 
permanent  diaconate,  composed  of  men  who  shall 
continue  in  business? 

A  few  think  that  the  fact  of  a  man  being  in 
Holy  Orders  would  add  weight  and  dignity  to 


244  LA  Y  READERS. 

his  ministrations ;  but  all  except  these  few  are  of 
the  positive  conviction,  many  of  them  after  trial, 
that  no  gain  in  influence  or  in  effective  work  would 
be  made,  but  that  there  would  be  a  distinct  loss 
in  making  permanent  Deacons,  instead  of  using 
commissioned  Readers.  One  Bishop,  who  has 
many  Readers  in  small  towns  and  intends  to  have 
more,  and  has  had  experience  in  the  same  way 
with  this  kind  of  permanent  Deacons,  writes :  "  I 
fail  to  see  any  gain  ;  indeed,  a  real  loss.  Better 
have  the  example  of  devout,  hard-working  lay- 
men, in  secular  business  all  the  week,  working  for 
the  Church  on  Sundays  for  the  love  of  God,  than 
to  have  ecclesiastical  hermaphrodites.  This  half- 
and-half  business  is  a  bad  business :  it  spoils  the 
example  of  the  devout  layman.  I  have  found 
that  it  generally  creates  a  local  Pope,  and  when  a 
Priest  is  sent  to  the  place  there  is  usually  trouble." 

Another  says :  "  I  do  not  think  Lay  Readers 
would  do  better  work  if  they  were  made  Deacons. 
I  may  add  that  from  experience  I  more  than  doubt 
the  wisdom  or  expediency  of  ordaining  men  to  the 
diaconate  who  are  engaged  in  secular  pursuits." 

A  Bishop  of  widest  experience,  West  and  East, 
says :  "  My  opinion  is  that  Lay  Readers'  work  as 
helpers  in  a  parish  or  in  aggressive  missionary 
effort  would  not  be  bettered  by  ordaining  them 
permanent  Deacons." 


READERS   OR  PERMANENT  DEACONS.      245 

Another  who  has  given  the  matter  a  trial  says : 
"  The  permanent  diaconate  of  the  kind  you  men- 
tion has  been  a  conspicuous  failure  in  the  experi- 
ments tried  here.  A  good  intelligent  Lay  Reader 
does  far  better." 

Another  says :  "  There  are  Lay  Readers  in  this 
Diocese  who  are  rendering  very  valuable  services 
to  the  Church,  whose  influence  is  greater  than  it 
would  be  if  they  were  in  the  permanent  dia-conate." 

The  sum  of  the  whole  matter  is  this :  the  gen- 
eral conclusion  of  those  best  fitted  by  observation 
and  experience  to  express  judgment  is,  that  the 
idea  of  ordaining  men  to  the  diaconate  with  the 
expectation  that  they  will  continue  in  business 
does  not  work  well  when  carried  into  practice. 
As  a  Bishop  says:  "  Our  polity,  habits,  and  tastes 
are  against  it."  It  is  also  the  opinion  of  those 
mentioned  above,  that  under  existing  conditions 
it  would  lead  to  complications,  troubles,  and  even 
dangers.  Trial  has  proved  that  it  is  not  satisfac- 
tory, but  that  Readers,  carefully  chosen  and  pre- 
pared, are  to  be  preferred. 

It  is  interesting  to  note  that  Colonial  Bishops 
are  of  the  same  opinion.  The  Metropolitan  of  one 
province  writes :  "  We  have  one  permanent  Dea- 
con in  this  Diocese,  who  during  the  week  follows 
his  business  as  a  druggist,  but  devotes  himself  on 
Sundays  to  such  work  as  he  is  assigned.  He  is 


246  LA  Y  READERS. 

the  last  of  several  ordained  a  few  years  ago,  some 
of  whom  have  been  advanced  to  the  priesthood, 
some  have  practically  relinquished  their  work,  one 
was  deposed."  The  Metropolitan  will  not  renew 
the  experiment. 

The  question  of  permanent  Deacons  who  give 
their  whole  time  to  the  exercise  of  their  ministry 
has  not  been  under  discussion.  The  need  or  the 
advisability  of  making  the  diaconate  something 
more  than  a  stepping-stone  to  the  priesthood  has 
not  been  considered. 

We  believe  that  there  is  a  place  in  city  and 
country  for  perpetual  Deacons  working  under  the 
Bishop  or  the  Priest. 

There  are  many  places  which  can  pay  but  from 
five  hundred  to  six  hundred  dollars  per  annum. 
A  man  who  in  college  and  seminary  has  taken  the 
full  course  designed  by  the  Canons  for  admission 
to  Priest's  orders  is  generally  unfitted  for  living 
on  such  a  meagre  stipend.  There  are  men  who 
could  and  would  take  these  places  and  do  good 
work  in  them,  who  cannot  take  the  full  course  of 
study.  If  approved  men  of  this  kind  were  made 
Deacons,  and  grouped  under  a  Priest,  it  would 
certainly  be  better  than  letting  small  parishes  or 
missions  lie  vacant,  and  the  people  drift  away  from 
the  Church. 

With  regard  to  the  objection  raised  against  the 


READERS  OR  PERMANENT  DEACONS.      247 

above,  that  the  men  soon  desire  to  enter  the  priest- 
hood, we  have  nothing  to  say.  If  a  man  seeks  to 
become  a  Priest  he  desires  a  good  thing.  The 
Bishop  and  constituted  authority  can  see  that  no 
man  slips  in  unprepared.  We  hope  that  the  ex- 
tended use  of  Readers  will  lead  many  of  them  to 
enter  the  sacred  ministry.  Some  of  these  Readers 
know  men,  and  that  is  at  least  as  important  as 
knowing  books.  Many  of  the  Western  Bishops, 
under  the  Canon  regulating  the  admission  to  the 
office  of  a  Deacon  only,  have  been  enabled  to  do 
work  which  otherwise  would  have  remained  un- 
done. 

Frequently  a  godly  man  of  fair  education  has 
been  made  Deacon,  and  has  worked  hard  in  some 
out-of-the-way  place,  earning  his  living  by  his 
ministry,  while  studying  for  the  priesthood.  Often 
a  Bishop  in  the  Western  Territories  cannot  get  a 
suitable  clergyman  from  the  East,  but  he  can  raise 
up  good  men  in  this  manner.  Some  of  these  men 
are  among  the  most  earnest,  able,  faithful  mission- 
aries to-day. 


CHAPTER  XIX. 

THE  READER  AND  THE  WORK  OF  THE  FUTURE. 

ONE  who  believes  in  the  Church,  and  loves  her 
as  a  son  should  love  his  spiritual  mother,  must 
feel  his  heart  sink  within  him  as  he  has  borne 
home  to  his  mind  the  stupendous  task  before  her 
in  this  country.  It  is  true  that  he  rejoices  as  ho 
reads  of  her  really  wonderful  growth  within  the 
past  fifty  years.  He  notes  also  the  marvellous 
leavening  influence  which  the  Church,  with  her 
ways,  her  customs,  and  her  thought,  has  had  upon 
Protestant  Christians  in  the  United  States.  The 
trend  has  been  all  one  way,  in  the  structure  of 
places  of  worship,  in  the  use  of  beauty  and  art,  in 
the  revival  of  the  idea  of  worship  as  the  chief 
object  in  the  meeting  of  Christian  people  on  the 
Lord's  Day,  in  unstinted  laudation  of  the  Book  of 
Common  Prayer  by  the  children  of  those  who  de- 
spised and  rejected  it.  The  son  of  the  Church 
may  well  thank  God  for  this. 

If  he  goes  into  the  libraries  of  Christian  minis- 
ters of  any  denomination  he  will  find  that,  after 
248 


THE    WORK  OF   THE  FUTURE.  249 

all,  it  is  the  Mother  Church  of  the  Anglo-Saxon 
race  from  which  they  obtain  not  only  their  Eng- 
lish Bible,  but  often  their  commentaries,  and  the 
greater  part  of  their  information  as  to  the  Land 
and  the  Book. 

The  Churchman  realizes  that  the  Mother  Church 
is  not  only  the  source  of  all  that  English  Protest- 
ants have  of  the  religion  of  Jesus  Christ,  but  that 
she  is  the  great  conservator  of  the  faith  which 
they  hold.  Amid  all  the  currents  of  speculative 
philosophy  which  would  carry  them  further  from 
the  faith  once  delivered  to  the  saints,  she  exercises 
her  continual  attracting  power,  not  only  in  bring- 
ing back  individuals  to  herself,  but  in  keeping  the 
whole  mass  from  that  falling  away  which  history 
so  plainly  shows  has  been  the  end  of  separatist 
bodies  of  Christians. 

But  this  is  not  enough;  Churchmen  need  to 
be  aroused  from  that  calm  satisfaction  and  quiet 
confidence  and  placid  enjoyment  of  their  blessed 
privileges,  which  so  largely  mark  their  conduct, 
into  a  lively  zeal  for  Christ  and  His  Church. 

Every  man,  woman,  and  child  should  be  imbued 
with  a  sense  of  duty  and  a  spirit  of  enthusiasm  in 
carrying  the  Church  to  the  people  of  this  nation. 
Not  only  does  the  answer  of  our  Lord's  Prayer 
for  the  union  of  Christians  depend  upon  the  ear- 
nest, self-sacrificing  work  of  the  sons  of  the  Church, 


250  LAY  READERS. 

but  the  welfare  of  this  great  people  and  this  glori- 
ous country  committed  to  our  keeping.  We  fully 
believe  with  the  late  Judge  Sheffy,  as  quoted  be- 
fore, that  the  Church  is  the  power  appointed  by 
God  for  the  conservation  of  public  virtue  and  the 
maintenance  of  the  Christian  religion  upon  this 
continent.  Believing  this,  can  we  be  content  to 
stand  still,  idle  and  self-indulgent,  while  a  partial 
Christianity,  and  often  an  immoral  Christianity,  is 
being  carried  to  the  people?  We  say  immoral 
Christianity  advisedly,  and  say  it  as  the  word  used 
by  the  late  Archbishop  of  York,  Dr.  Magee,  who 
in  his  clear,  concise  way  once  said  that  much  of 
the  popular  Christianity  was  not  only  false  but 
positively  immoral,  because,  he  says,  it  teaches 
that  no  matter  how  bad  a  man  is,  if  at  the  last 
moment  he  experiences  "  religion  "  he  receives  a 
passport  direct  to  heaven,  and  a  place  of  equality 
there  with  the  holiest  of  saints,  who  have  given 
God  a  lifelong  service.  The  popular  preaching 
has  little  to  do  with  the  Church  doctrine  and  Bible 
truth,  that  men  shall  be  judged  according  to  the 
deeds  done  in  the  body,  whether  they  be  good  or 
whether  they  be  evil.  The  unreasonableness  of  the 
idea  that  all  that  is  needed  is  an  "experience"  has 
caused  the  thinking  men  of  the  rural  districts  to 
reject  Christianity,  as  they  think,  although  a  few 
questions  will  generally  reveal  the  fact  that  the 


THE    WORK  OF   THE  FUTURE.  251 

rejection  is  only  the  false  teaching  under  which 
they  have  been  reared. 

Most  of  us  who  have  mingled  with  the  people 
have  heard  young  folks  say :  "  I  don't  want  to  get 
converted  yet;  I  want  to  have  a  good  time  for 
some  years,  and  then  before  I  die  I'll  join  the 
Church."  Is  it  strange,  with  such  ideas,  the  nat- 
ural result  of  much  of  the  Christianity  which  is 
taught,  that  there  is  a  growth  of  lawlessness  and 
crime  and  unbelief?  What  the  people  of  the  rural 
districts,  especially,  are  often  taught  really  puts  a 
kind  of  premium  upon  wickedness,  for  it  makes 
the  great  sinner  and  the  great  saint  equal  at  the 
last.  It  often  takes  the  ex-thief  or  ex-villain  and 
sets  him  up  as  a  public  example  and  public  teacher, 
as  a  sort  of  model  for  others. 

The  writer  does  not  speak  from  hearsay;  he 
speaks  from  the  sad  knowledge  which  has  come 
from  a  residence  among  the  people  in  various 
parts  of  this  land,  both  before  and  after  he  him- 
self heard  of  the  Gospel  of  the  Kingdom.  From 
years  spent  in  country  and  city  he  knows  of  what 
he  speaks.  He  knows  how  the  people  of  this  land 
need  the  Church  with  her  teaching  and  training, 
her  faith  and  her  Sacraments. 

What  is  needed  is  that  the  clergy  arouse  the 
sons  of  the  Church  to  realize  the  situation.  What 
is  needed  is  not  so  much  money  as  men.  We 


252  LAY  READERS. 

need  men  to  rise  to  a  sense  of  their  duty ;  we  need 
their  energy,  their  enthusiastic  service  for  God, 
for  Church,  for  country.  We  have  the  means  ;  we 
have  the  opportunity ;  we  need  men  who  will  let 
the  Holy  Spirit  move  their  hearts  to  self-sacrific- 
ing labors. 

We  need  among  the  clergy  that  spirit  which 
shall  desire  the  extension  of  the  Kingdom  of  God 
above  the  getting  of  a  good  salary  or  the  pride  of 
a  large  parish.  When  the  laity  see  real  enthusi- 
astic self-sacrifice  on  the  part  of  the  clergy  they 
will  be  imbued  with  the  same  spirit.  A  Priest 
who  wants  to  gather  earnest,  working  laymen 
around  him  can  get  them  if  he  sets  the  example 
and  gives  them  work  to  do.  We  never  knew  it 
fail.  It  will  take  time,  it  may  take  a  long  time, 
but  men  can  be  raised  up  for  aggressive  mission- 
ary work. 

An  outlook  over  the  country  shows  one  in  every 
direction  ground  which  has  been  lost  by  the 
Church,  where  work  has  been  done  by  men  more 
faithful  than  the  sons  of  the  Church  and  more  full 
of  the  Holy  Ghost,  with  hearts  more  on  fire  than 
those  of  the  children  of  the  Church.  This  ground 
must  be  regained.  It  can  be,  in  time,  if  every 
man  is  given  something  to  do  and  aroused  to 
do  it. 

There  are  sections  of  this   country  where   the 


THE  WORK  OF  THE  FUTURE.      253 

very  name  of  the  Church  is  unknown.  There  is 
to  be  overcome  prejudice,  custom,  false  ideas. 
But  there  are  many  who,  because  of  their  very 
ignorance,  are  without  prejudice. 

One  day  a  young  woman  came  to  us  and  said 
she  wanted  to  be  baptized.  A  few  questions  re- 
vealed the  fact  that  she  had  been  born  and  bred 
in  the  mountains,  and  had  never  been  into  a 
church  until  she  had  attended  service  two  months 
before.  She  had  a  good  common-school  education, 
but  as  to  the  Church  she  just  knew  that  there 
was  such  an  institution,  and  that  was  all.  No  one 
had  ever  said  a  word  to  her  about  it.  She  said 
that  she  had  come  not  knowing  particularly  where 
she  was  going.  We  were  anxious  to  know  how 
one  so  devoid  of  prejudice  was  impressed  with  the 
service.  "  Ah,"  she  said,  "  I  never  shall  forget  it 
as  long  as  I  live ;  when  the  choir  came  in  I  thought 
I  was  in  heaven."  "  Well,"  we  said,  "did  you 
not  think  it  strange,  did  you  not  have  to  get  used 
to  it  before  you  liked  it?"  "No,  sir,"  was  the 
reply,  "  it  was  all  so  beautiful,  and  some  one  gave 
me  a  book  and  helped  me  to  follow  the  service, 
and  I  have  been  every  Sunday  since;  and  when, 
last  Sunday,  you  spoke  of  Baptism,  I  felt  I  must 
be  baptized."  She  has  been  for  years  a  faithful 
communicant,  a  loving  child  of  the  Church. 

We  mention  the  above  because  we  believe  she 


254  LAY  READERS. 

represents  a  class  of  people  many  of  whom,  were 
the  Church  carried  to  them,  would  come  as  natur- 
ally as  she  did  into  the  fold. 

The  circular  issued  by  the  Buffalo  Laymen's 
League  states  that  in  the  Diocese  of  Western 
New  York  the  population  is  1,112,000,  and  the 
number  of  communicants  of  the  Church  15,169, 
or  a  little  more  than  one  per  cent,  of  the  whole. 
"  Bishop  De  Lancey  was  consecrated  May  9,  1839. 
More  than  half  a  century  of  Apostolic  ministry, 
and  less  than  two  per  cent,  of  the  people  con- 
firmed." It  was  because  of  this  the  Bishop  issued 
his  appeal  for  Lay  Helpers.  It  was  in  answer  to 
the  appeal  that  the  League  was  formed,  "  to  aid 
the  Bishop  in  extending  the  Holy  Catholic  and 
Apostolic  Church  in  the  Diocese  of  Western  New 
York."  There  should  be  a  league  in  every  Dio- 
cese— yes,  in  every  strong  central  parish. 

To  the  people  of  the  cities,  to  the  millions  in 
our  rural  districts,  the  Church  should  be  carried; 
and  since  there  are  not  enough  Priests,  there 
should  be  trained  and  set  to  work  Readers,  Evan- 
gelists, Catechists.  If  they  are  not,  then  unbelief 
and  paganism  will  increase,  and  the  very  institu- 
tions of  our  country  will  be  in  danger.  No  man 
can  show  his  patriotism  in  such  a  genuine  way  at 
this  time  as  to  engage  actively  in  the  extension  of 
the  Kingdom  of  Jesus  Christ  in  this  land. 


THE    WORK  OF   THE  FUTURE. 


255 


If  this  work  is  to  be  done,  it  must  be  on  the 
lines  of  the  primitive  Church,  "  from  Jerusalem  " 
and  then  from  Ephesus,  or  Rome,  or  Alexandria, 
or  other  centre.  It  must  be  from  strong  centres 
outward.  Clergy  and  laity  must  be  impressed 
with  its  necessity,  and  their  hearts  must  be  on  fire 
with  zeal  for  Christ  and  His  Church. 

Will  the  work  of  the  future  be  left  undone,  or 
will  the  sons  of  the  Church  enter  upon  it  as  upon 
a  holy  war  which  will  involve  sacrifice  of  money 
and  ease  and  place?  Will  the  American  Church 
rise  to  a  sense  of  the  work  and  the  responsibility? 
This  is  the  question  for  us  to  answer.  The  Church 
of  Rome,  already  strong  in  the  centres  of  popula- 
tion, is  now,  in  certain  parts  of  the  country,  moving 
upon  the  rural  districts.  The  devotees  of  strange 
superstitions  are  actively  disseminating  their  so- 
called  philosophies,  and  souls  disgusted  or  repelled 
by  the  divisions  or  doctrines  of  sectism  offer  fer- 
tile soil  for  their  lodgment  and  growth.  What  is 
being  done  by  the  sons  of  the  American  Church? 
What  will  be  done  by  them  ?  We  cannot  believe 
they  will  be  faithless  to  their  trust.  If  this  book 
serves  in  any  way  to  inspire  men  with  motive,  to 
arouse  them  to  action,  or  to  aid  them  in  method, 
the  author  will  feel  more  than  repaid  for  his  pains. 


APPENDIX  A. 

ARTICLES  OF    ASSOCIATION   AND    CONSTITUTION. 
(  The  Laymen's  Missionary  League  of  Buffalo.) 

Whereas :  Our  lot  has  been  cast  in  a  large  city  where  multitudes 
have  need  of  the  ministrations  of  the  Gospel,  and  God  has  put  it 
into  our  hearts  to  endeavor  to  do  some  work  for  the  upbuilding  of 
Christ's  Kingdom,  we,  the  undersigned,  conscious  of  our  privileges 
and  duties  as  members  of  the  Protestant  Episcopal  Church  in 
Buffalo  and  vicinity,  hereby  associate  ourselves  for  the  purpose  of 
extending  the  knowledge  of  the  truth  as  our  Lord  has  revealed  it 
and  as  this  Church  accepts  the  same,  and  we  adopt  the  following 
for  our 

CONSTITUTION. 

I.  This  Association  shall  be  called  "  The  Laymen's  Missionary 
League  of  Buffalo." 

II.  The  purpose  of  the   League  shall  be:   the  establishment 
and  maintenance  of  mission  services,  Sunday-schools,  and  Bible- 
classes,  for  the  furtherance  of  charitable  work  in  the  Deanery  of 
Buffalo,  N.  Y.,  under  the  direction  of  the  Bishop. 

III.  The  officers  of  the  League  shall  be:  a  President,  a  Vice- 
President  from  each  parish,  a  Superintendent,  a  Secretary,  and  a 
Treasurer,  also  an  Executive  Committee.     Officers  shall  be  elected 
each  year  on  the  Monday  nearest  the  feast  of  St.  Luke.     The  Ex- 
ecutive Committee  shall  consist  of  five  members  and  the  officers 
of  the  League. 

IV.  Meetings  of  the  League  shall  be  held  every  two  months  or 
oftener,  as  called  by  the  President  on  request  of  any  three  members. 
Any  number  assembled  after  three  days  notice  shall  be  a  quorum. 

256 


APPENDIX  A. 


257 


No  action  shall  be  valid  which  receives  the  written  disapproval  of 
the  Bishop,  and  the  Secretary  shall  acquaint  him  with  the  action 
of  each  meeting  of  the  Executive  Committee.  Any  vacancies  oc- 
curring in  the  Board  of  Officers  shall  be  filled  by  the  Executive 
Committee  at  any  regular  meeting. 

V.  The  members   of   the   League   shall  be   divided  into  Lay 
Catechists,  Lay  Readers,   Sunday-school  Superintendents,  Physi- 
cians, Bible  Readers,  Visitors,  and  Helpers. 

VI.  The  anniversary  of  the  League  shall  be  the  feast  of  St. 
Luke  every  year. 

VII.  This  constitution  shall  be  altered  only  at  a  meeting  called 
for  that  purpose,  after  notice  given  at  a  previous  meeting. 

BY-LAWS. 

Members. — The  members  of  this  League  shall  be  the  laymen 
present  at  its  first  meeting,  and  such  others  as  may  be  hereafter 
elected  subject  to  the  provisions  of  these  by-laws. 

Any  person  may  be  elected  to  the  League  by  the  unanimous  vote 
of  the  Executive  Committee  at  a  regular  meeting,  provided  such 
person  has  been  proposed  for  membership  at  a  previous  meeting 
of  the  Committee. 

Honorary  members  shall  be  those  who  contribute  annually 
towards  the  pecuniary  support  of  the  League. 

Those  willing  to  engage  in  the  work  of  the  League  may  become 
active  members. 

The  classification  of  the  active  members  of  the  League  shall  be 
approved  by  the  Executive  Committee. 

Duties  of  Officers.— The  President,  Secretary,  and  Treasurer 
shall  perform  the  usual  duties  of  their  respective  offices.  No 
money  shall  be  disbursed  except  upon  order  of  the  Superintendent 
or  Secretary  of  the  League. 

Vice- Presidents.  —The  Vice-Presidents  shall  represent  the  League 
in  their  several  parishes,  shall  suggest  names  to  their  respective 
Rectors  of  available  nominees  as  Lay  Readers,  and  each  shall  be  a 
committee  to  raise  funds  in  his  parish  for  the  active  work  of  the 
League. 


258  APPENDIX  B. 

The  Superintendent. — The  Superintendent  shall  be  the  executive 
officer  of  the  League,  and,  under  the  Executive  Committee,  shall 
direct  its  work. 

The  Executive  Committee. — The  Executive  Committee  shall 
manage  and  control  all  the  affairs  and  works  of  the  League.  Three 
shall  be  a  quorum  in  meetings  of  the  Executive  Committee ;  the 
Vice-Presidents  present  shall  be  entitled  to  one  vote  collectively. 

The  above  is  the  Constitution  of  the  Pittsburg  League  simplified. 
The  last  named  provides  for  a  Chaplain,  and  makes  the  Keet<>r^ 
of  the  parishes  of  Pittsburg  and  Allegheny  Counsellors  of  the 
League. 

APPENDIX    K 

THE   ORDER   FOR  THE   ADMISSION   OF   LAV 
READERS   OR    CATECHISTS. 

{Diocese  of  Adelaide.} 

1.  After  the  third  collect  (a  hymn  or  anthem  /nr.-ing  been  sung) 
those  10/10  are  to  />(•  presented  as  Readers  ii<ill  assemble  at  the  chancel 
s/t'/>s,  and  there  l>e  presented  to  the  Bishop  or  his  Commissary  by  the 
incumbent  of  tJie  parish. 

2.  The  Bishop  shall  then  question  each  as  folL- 

Q.   Dost  thou  desire  to  serve  God  in  the  office  of  a  Lay  Reader? 

A.   I  do. 

Q.  Wilt  thou  in  all  thy  service  observe  the  order  and  discipline 
of  the  Church  of  England? 

A.  I  will. 

Q.  Wilt  thou  endeavor  to  frame  thy  life  and  conversation  so  as 
to  be  an  example  to  the  people  among  whom  thou  livest? 

A.  By  God's  help  I  will. 

Then  the  Bishop,  handing  to  each  his  license,  shall  say  : 

Receive  this  license  to  act  as  Lay  Reader  in  the  district  to  which 
thou  art  appointed.  That  which  thou  sayest  with  thy  lips  believe 
in  thine  heart,  and  that  which  thou  believest  in  thine  heart  practise 


APPENDIX  B.  259 

in  thy  life,  and  may  the  Lord  bless  thee  in  thy  work,  for  His  glory 
and  the  good  of  His  people.     Amen. 

Then  shall  they  all  kneel  at  the  chancel  steps,  or  at  some  other 
meet  place,  and  the  Bishop  shall  say  : 

Let  us  Pray. 

O  Almighty  God,  Father  of  Lights,  from  Whom  cometh  every 
good  and  perfect  gift,  we  beseech  Thee  to  enlighten  and  strengthen 
these  Thy  servants  for  the  work  and  service  which  they  have  now 
undertaken,  that  they  may  ever  set  forth  the  glory  of  Thy  Holy 
Name,  and  promote  the  edification  of  Thy  Church,  and  lay  up  for 
themselves  a  good  reward  in  the  day  when  Thou  shalt  render  to 
every  man  according  to  his  work.  Through  Jesus  Christ  our 
Lord.  Amen. 

Then  shall  follow  the  Hymn  and  a  Sermon. 

OFFICE  FOR  PUBLICLY  LICENSING   LAY  HELPERS, 
WHETHER   READERS   OR   EVANGELISTS. 

(  The  Form  used  in  Pittsburg.} 

A  Priest  shall  present  unto  the  Bishop  such  as  desire  to  be  ad- 
mitted, saying  these  words: 

Reverend  father  in  God,  I  present  unto  you  these  persons  to  be 
admitted  Lay  Readers  (or  Lay  Evangelists).  I  have  examined 
and  observed  them,  and  also  have  inquired  concerning  them,  and 
think  them  both  able  and  meet  to  fulfil  this  office  to  the  glory  of 
God  and  for  the  edifying  of  His  Church.  . 

Then  shall  the  Bishop  read  the  Canon  on  Lay  Readers,  and  also 
the  Regulations  touching  the  same,  when  ministering  in  this  Dio- 
cese. Which  being  done,  he  shall  say  to  those  desiring  to  be  ad- 
mitted : 

Beloved,  ye  have  now  heard  the  duties  and  restrictions  of  this 
office  of  Lay  Reader  in  the  Church  of  God ;  are  ye  minded  to  take 
this  work  upon  you  as  the  same  hath  been  duly  set  forth  in  your 
hearing? 


260  APPENDIX  B. 

And  every  one  shall  audibly  answer: 

I  am. 

Then  shall  the  Bishop  say  : 

Ye  are  not  able  to  do  these  things  of  yourselves,  nor  to  walk  in 
the  commandments  of  God  without  His  special  help.  See  then 
that  ye  diligently  ask  Almighty  God  to  grant  you  such  measure 
of  His  grace  that  ye  may  perform  your  labors  as  well  with  humility 
and  godly  fear  as  with  steadfastness,  courage,  and  perseverance ; 
and  that  ye  may  have  in  you  the  mind  that  was  in  Christ  Je>u-, 
upon  Whom  alone  can  be  builded  any  good  work,  well  pleasing  in 
Cod's  sight;  and  may  ever,  in  all  your  doing,  seek  peace  and 
ensue  it,  and  strive  to  adorn  the  doctrine  of  God  our  Saviour  in 
all  things. 

Hish^p.   Our  help  is  in  the  Name  of  the  Lord ; 

Ans^ver.   Who  hath  made  heaven  and  earth. 

Bishop.  Blessed  be  the  name  of  the  Lord ; 

Answer.   Henceforth,  world  without  end. 

Bishop.   Lord,  hear  our  prayer  ; 

Ansiuer.  And  let  our  cry  come  unto  Thee. 

jlishop.    Let  us  pray. 

Then  all  kneeling,  he  shall  say  : 

Almighty,  Everlasting  God,  vouchsafe  to  bless  these  Thy  ser- 
vants, who  'are  now  to  be  admitted  into  the  ministry  of  Lay 
Readers  in  Thy  Holy  Church;  and  evermore  strengthen  them 
mightily  by  Thy  grace,  that  they  may  serve  before  Thee  to  the 
glory  of  Thy  Holy  Name  and  the  welfare  of  Thy  people.  Through 
Jesus  Christ  our  Lord.  Amen. 

Then  shall  the  Bishop  deliver  to  each  one  kneeling  before  him  the 
Book  of  Common  Prayer,  saying  : 

I  admit  and  license  thee  as  a  Lay  Reader  (or  Lay  Evangelist} 
[in  the  missions  of  the  Laymen's  Missionary  League]  ;  in  the 
Name  of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost. 
Amen. 

Which  being  done,  the  Bishop  shall  say  ' 

The  Lord  be  with  you ; 

Answer.  And  with  thy  spirit. 


APPENDIX  C.  26l 

Bishop.  Let  us  pray.     Our  Father,  etc. 

O  Lord  Jesus  Christ,  Who  hast  called  us  to  be  kings  and  priests 
unto  God,  and  Who  hast  commanded  every  man  to  render  unto 
Thee  of  Thine  own  gifts,  according  to  the  purpose  of  his  heart ; 
we  bless  Thy  Holy  Name  that  Thou  hast  put  it  into  the  hearts  of 
these  Thy  servants  to  offer  unto  Thee  their  bodily  service  as  a 
free-will  offering ;  and  humbly  we  beseech  Thee  to  grant  that  they 
may,  in  their  day  and  generation,  show  forth  their  faith  by  their 
works,  and  sanctify  their  works  by  their  faith.  All  which  we  ask 
for  Thy  tender  mercy's  sake.  Amen. 

Direct  us,  O  Lord,  etc. 

Then  shall  the  Bishop  bless  them,  saying: 

God  the  Father,  from  Whom  all  good  desires  do  come ;  God 
the  Son,  Who  while  in  the  flesh  went  about  daily  doing  good ; 
God  the  Holy  Ghost,  our  Guide  into  the  way  of  all  truth  and  duty 
— bless,  strengthen,  and  keep  you,  making  you  fruitful  in  every 
good  word  and  work,  unto  the  praise  and  glory  of  His  Holy 
Name.  Amen. 

NOTE. — Those  who  come  to  be  admitted  Lay  Readers  should 
be  habited  in  cassock  and  cotta,  or  otherwise,  as  directed  by  the 
Bishop. 

See  also  the  "  Form  of  Admitting  Readers  According  to  the  Use 
of  the  Diocese  of  London,"  in  the  Report  of  the  Lay  Helpers' 
Association,  1892. 


APPENDIX   C. 

THE   READERS'   ASSOCIATION   OF   ST.  PAUL'S 
PARISH,    SAN   DIEGO,  CAL. 

I. 

Membership.—TM&  Association  shall  consist  of  the  licensed  Lay 
Readers  of  the  parish,  and  such  associate  members  outside  of  the 
parish  as  may  connect  themselves  with  it. 


262  APPENDIX  C. 

II. 

Officers. — The  Officers  shall  consist  of  a  President,  the  Rector 
of  the  parish,  who  shall  be  ex-officio  President ;  a  Vice-President, 
Secretary,  and  Treasurer,  all  of  whom  shall  be  elected  annually. 

III. 

Meetings. — The  annual  meeting  shall  be  on  St.  Paul's  Day. 
Regular  meetings  shall  be  held  on  the  second  Tuesday  of  each 
month,  and  special  meetings  at  such  times  as  may  be  named  by 
the  President,  or  in  his  absence  by  the  Vice-President. 


RULES. 

I. 

The  work  of  the  Association  shall  in  all  respects  be  under  the 
direction  of  the  Rector  of  the  parish,  in  accordance  with  the 
Canon. 

II. 

Reports  of  each  service  held  shall  be  made  upon  the  blanks  of 
the  Association  furnished  for  the  purpose. 

III. 

An  offering  shall  be  taken  at  each  service  and  accounted  for  to 
the  Treasurer  of  the  Association. 

Duties. — In  addition  to  the  work  assigned  to  the  members,  it 
shall  be  their  duty  to  pray  daily  for  God's  blessing  upon  the  work 
of  the  Association,  that  God  may  send  forth  more  laborers  into 
His  harvest. 

That  He  will  grant  to  the  Readers  favor  in  His  sight  and  in 
the  eyes  of  those  to  whom  they  are  sent,  and  that  He  will  abun- 
dantly bless  the  work  of  His  Church  everywhere,  especially  the 
work  of  the  Bishop  of  the  Diocese  and  of  the  Rector  of  the  parish. 


APPENDIX  D.  263 

APPENDIX   D. 


No. . 

IN   THE   NAME   OF   GOD.     AMEN. 

I,  William  Edward  McLaren,  by  Divine  permission,  Bishop 

of  Chicago,  do  by  these  Presents  give  unto  you, , 

authority  and  license  to  perform  in  the  Fear  of  GOD,  the  canon- 
ical duties  of  Reader  in  Church,  ,  from  the  date 

hereof  to  the  first  Sunday  in  July,  18 — ,  according  to  the  require- 
ments of  the  Law  as  printed  on  the  reverse  of  this  Commission. 
You  are  authorized  to  read  the  following  sermons  and  no  other : 
— .  And  so  I  commend  you  to  Almighty  God,  Whose 
blessing  I  humbly  pray  may  rest  upon  you  and  your  work. 

Witness  my  hand  this day  of ,  A.D.  18 — ,  and  in  the 

of  my  Consecration. 

Bishop  of  Chicago. 


DIOCESE   OF   CALIFORNIA. 
Lay  Readers  License. 

DIOCESAN  HOUSE, 

731  California  Street, 

SAN  FRANCISCO. 


In  accordance  with  the  provisions  of  Title  I.,  Canon  9,  of  the 
Digest  of  Canons,  and  at  the  Request  and  Recommendation  of 
-  ,  I  hereby  license  --  as  a  Lay 
Reader  in  the  Church  of  God,  to  serve  at  —  -  in  the 

Diocese  of  California  during  the  year  beginning  with  Advent,  -  , 
and  ending  with  the  next  week  before  Advent,  -  . 
(Seal.} 


264  APPENDIX  E. 

APPENDIX   E. 

DIOCESE   OF   CALIFORNIA. 
Application  for  Lay  Reader's  License. 


189-. 


RIGHT  Ri:\  i  RIND  AND  DEAR   SIR:     I   hereby  apply  for  a 

license  as  a  Lay  Reader  for in  the  Diocese 

of  California,  during  the  year  beginning  with  Adrcnt,  ,  and 

ending  with  the  week  next  before  Advent, ,  and  append  the 

Canonical  Request  and  Recommendation  of 


I  also  affirm  that  I  have  carefully  read  the  provisions  of  Title  I., 
Canon  9,  of  the  Digest  of  Canons  as  printed  on  the  back  of  this 
Application,  ami  will  endeavor  faithfully  to  observe  the  require- 
ments thereof. 


Lay  Communicant. 

The  above  application  is  made  at  my  Request  and  Recommend- 
ation. 


189- 


APPENDIX  F. 

APPENDIX   F. 

READERS'    ASSOCIATION 
ST.  PAUL'S  PARISH,  SAN  DIEGO. 


265 


REPORT   OF   SERVICES   HELD   AT 


Amount  handed  Treasurer,  $. 
Deficiency,  $  • 
Remarks :  . .  


Service 

Sermon 

Hymns 

Reader. 

Attendance 

Men. 

Women. 

Children. 

Offering,  $ 

Expenses  


266  APPENDIX  G. 


APPENDIX   G. 

PRAYERS  SUITABLE  FOR  READERS'  ASSOCIATIONS. 

The  following  are  some  of  the  prayers  in  use  by  the  Pittsburg 
League : 

Bless,  O  Lord,  this  our  Association.  Increase  the  number  of 
its  faithful  members.  Raise  up  many  generous  contributors  to 
supply  its  needs.  Knit  us  together  in  Thy  love  by  the  bond  of 
orderly  discipline  and  common  devotion  to  Thy  service.  Prosper 
our  various  works  this  day ;  and  remember,  O  Lord,  for  good, 
our  I'.i^hop,  our  clergy,  and  all  our  fellow-workers.  Through 
Jesus  Christ  our  Lord.  Amen. 

Bless,  O  Lord,  the  people  among  whom  we  minister ;  that 
their  hearts  may  be  ready  to  hear  and  heed  Thy  Word,  and  that 
they  may  learn  to  adorn  the  doctrine  of  God  our  Saviour  in  all 
things.  Save  them  from  all  error,  ignorance,  pride,  and  prejudice ; 
deliver  them  from  selfishness  and  sin  ;  and  enable  them  ever  to 
seek  Thine  honor  and  glory.  Through  Jesus  Christ  our  Lord. 
Amen. 

Also  the  Collects  for  the  Sunday  next  before  Advent,  and  for 
St.  Barnabas'  Day. 

The  following  is  in  use  by  the  Association  at  San  Diego : 
O  Lord,  without  Whom  our  labor  is  but  lost,  and  with  Whom 
Thy  little  ones  go  forth  as  the  mighty,  we  humbly  beseech  Thee 
to  prosper  all  the  works  of  Thy  Church,  undertaken  according  to 
Thy  holy  will,  especially  the  work  of  the  Readers'  Guild  (at  this 
and  other  stations).1  Grant  both  to  the  congregations  and  to 
those  who  minister  to  them,  patient  faith,  steadfast  perseverance, 
and  sufficient  success  here  on  earth,  and  the  blessedness  of  serving 
Thee  in  heaven.  Through  Jesus  Christ  our  Lord.  Amen. 

1  To  be  said  when  used  by  the  people  at  the  missions. 


INDEX. 


Absolution,    Readers    may    no 

use,  178. 

Addresses,  Readers  and,  159. 
Alabama,  Readers  in,  167. 
Anglican  Communion,   Readers 

in,  24. 
"Ante-Communion,"      Readers 

and,  179. 
Apostolic  Constitution,  mention 

of  Readers  in,  17. 
Ascription,  use  of,  by  Readers, 

1 80. 
Associations  of  Lay  Helpers,  12, 

Associations  of  Readers  in  con- 
vocations, 67,  115  ;  under  Dio- 
cesan, 70 ;  in  England,  63 ;  in 
English  colonies,  76 ;  in  par- 
ishes, 88,  95. 

Atlanta,  Readers'  Association 
in,  68. 

Australia,  Readers'  Associations 
in,  77. 

Baptism,  Reader  administering, 
1 80. 

Berkeley  Divinity  School  and 
Readers,  65. 

Bishop,  work  of  Readers  under 
the,  70. 

Books  for  Readers,  112. 

Breck,  Dr.,  and  Readers,  66, 
100,  103. 

Brotherhood  of  St.  Andrew,  12, 
60,  99,  in,  183. 

Buffalo  Laymen's  League,  74. 

Burial  of  dead  by  Readers,  184. 


Buxton,   Rev.   Wilmot    H.  J., 

sermons  of,  151. 
California,  Readers  in,  87. 
Canada,  Readers  in,  81. 
Canons    on   Lay   Readers,    40; 
suggested  changes  in,  53,  120. 
Catechist,  Reader  as,  17,  182. 
Central  New  York,  Readers  in, 

126,  154. 

Chicago,  Readers  in,  168,  185. 
Children,  sermons  for,  155. 
Choir  at  missions,  206. 
Christian  Union,  Readers  and, 

218. 
Church,   need   of  her  work   in 

rural  districts,  58. 
Communion,  Holy,  Readers  and, 

227;  and  Christians  of  other 

names,  218. 

Connecticut,  Readers  in,  33,  65. 
Constitution  for  Readers'  Asso- 
ciation, Appendix  A. 
Convocations,  Readers  in,  67. 
Cornwall,  William,  experience  as 

Reader,  37. 
ountry  districts,  Readers'  work 

in,  89,  103. 

Deacons  in  early  Church,  19. 
Diaconate  in  early  Church,  235  ; 

permanent,  233. 
Diocesan  Reader,  24,  120. 
Dress  of  Reader  in  service,  126. 
Durham,  Readers  in  Diocese  of, 

109. 
iarle,    Major    F.    S.,    as    Lay 

Reader,  51. 


267 


268 


INDEX. 


England,  Lay  Helpers'  Associa- 
tions in,  12,  63  ;  lay  preachers 
in,  173;  Readers  in,  19,  186; 
revival  of  use  of  Readers  in, 
20. 

English  sermons  and  American 
Readers,  151,  153. 

Entertainments  at  missions,  193. 

Kxtra  services,  Readers  and, 
186. 

Faribault,  Readers'  work  from, 
66. 

Georgia,  Readers  in,  68. 

(luilds,  constitution  for,  196;  in 
missions,  192. 

1 1  arc,  Bishop,  and  lay  preach- 
ers, 69,  173. 

Huntington,     Bishop,    sermons 

"f,    153- 

Idaho,  Reader!  in,  37,  169. 

Instruction  by  Renders,  199. 

Iowa,  Readers  in,  68. 

Kansas,   Readers  in,  68. 

Kentucky,  Reader  in,  37. 

Laity  in  early  Church,  5;  need 
of  aggressive  work  by,  12,  <>i  ; 
need  of  organized  work  by,  13, 
63;  priesthood  of,  56;  preach- 
ing orders  of,  160;  responsi- 
bility of,  60. 

Lay  Helpers' Association,  12,70; 
first  in  United  States,  70 ;  need 
of,  12,  63. 

Lay  preacher,  Origen  as,  8. 

Lay  preachers,  bands  of,  10,  161 ; 
in  England,  166;  in  English 
colonies,  167;  need  of,  169, 
174;  in  United  States,  167; 
preparation  for,  175  ;  report  to 
General  Convention  concern- 
ing, 162;  Wesley's,  n;  Wic- 
lif's,  10. 

Lay  Reader,  canons  concerning, 
40 ;  his  right  to  read  the  serv- 
ice, 23,  27 ;  in  colonial  period, 
29 ;  in  first  part  of  this  cent- 


ury, 33  ;  in  the  West,  36.    (See 

under   "  Readers  "    for  other 

references. ) 

Laymen's  Leagues,  71,  74. 
Leaflets,  use  of,  131. 
License,  Reader's,  1 19. 
London,  Readers  in,  21,  109. 
Long  Island,  Bishop  of,  as  to  lay 

work,  12. 

Loyalty,  Readers  and,  226. 
Maryland,  Readers  in,  32,  34. 
tchusetts,  Readers  in,  29. 
Melbourne,   Readers    in,  25,  78. 
Milwaukee,  Readers  in,  68,  127. 
Missions,  in  country  around  the 

parish,  103;   organization  of, 

190. 
Moberly  on    lay  responsibility, 

56. 

Montana,  Readers  in,  36. 
Motive  for   Reader  >'  work,  58, 

60. 
Murphy,  Rev.  J.  B.  C.,  sermons 

by,  152. 

Musk  at  missions,  204. 
N'a.sh,  S.  S.,  work  as  a  Reader, 

95- 
NashoUh,   Reader*'  work   from, 

66. 

New  England,  Readers  in,  29. 
New  York,  Readers  in,  31. 
Norton,  Dr.  J.  N.,  sermons  of, 

'Si- 

Offering,  Readers  and,  93,  132. 

Olympia,  plan  for  training  Read- 
ers in  Jurisdiction  of,  116. 

Organization   of    Readers,    113, 

"5- 

Osborn,  John,  experience  as  a 
Reader,  34. 

Parish,  the,  as  a  center  for  Read- 
ers' work,  84. 

Parishes,  founding  of,  by  Read- 
ers, 35. 

Parker,  Archbishop,  and  Read- 
ers, 20. 


INDEX. 


269 


Parliament  and  Readers,  19,  21. 

Parochialism,  cure  for,  114;  hin- 
ders work  of  Church,  60. 

Pennsylvania,  Readers  in,  31, 
168. 

Pittsburg  Laymen's  League,  71, 
no;  training  of  Readers  in, 
no. 

Prayer  Book,  distribution  of,  203. 

Preaching,  lay,  8,  159,  162,  169. 

Prisons,  Readers'  work  in,  183. 

Purity,  power  of,  225. 

Readers,  age  of,  101 ;  "  Ante- 
Communion,"  use  of,  by,  179 ; 
assisting  in  parish  church,  185  ; 
attitude  towards  Christians  of 
other  bodies,  208 ;  baptism  by, 
1 80;  blessing  to,  from  work, 
229;  burial  of  dead  by,  184; 
as  catechists,  17,  182;  and 
charity  towards  all  Christians, 
215;  and  Christian  union,  218; 
and  conduct  in  the  service, 
129,  134;  dress  as  officiants, 
126;  extra  services  by,  1 86; 
first  services  by,  89,  107,  124; 
founding  parishes,  35 ;  and 
license,  119 ;  motive  for  work, 
58,  60;  organizations  of,  71, 
74,  76,  82,  88;  organization 
of,  constitution  for,  Appen- 
dix A;  in  parish  work,  186; 
preparation  of,  105, 107  ;  qual- 
ifications of,  101 ;  reports  of 
work,  140 ;  and  reverence, 
224 ;  selection  of,  99 ;  spirit- 
ual life  of,  222;  training  of, 
109. 

Reading  service,  hints  for,  135. 

Reformation,  Readers  at  time  of, 
19. 

Reverence,  Readers  and,  224. 

Rural  districts,  threatened  pagan- 
ism of,  59. 


Salvation  Army,  4,  175. 

San  Diego,  Readers'  Association 
in,  88. 

Scotland,  Readers  in,  25. 

Seminaries,  Theological,  Read- 
ers' work  from,  64. 

Sermons,  preparation  for  deliv- 
ery, 144;  from  a  book,  146; 
length  of,  155;  for  Readers, 
151;  need  of,  by  Americans 
for  Readers,  157;  for  seasons, 
156;  selection  of,  152,  156; 
writing  out,  146. 

Service,  the  first,  107,  124; 
Readers  in  the,  129,  134;  in 
schoolhouses,  105  ;  with  non- 
Church  people,  104,  131. 

Sewanee,  Readers  at,  66. 

South  Dakota,  Readers  in,  69, 
167. 

Spiritual  life,  the  Reader's,  222. 

Stockton,  Lewis,  opinions  of,  4, 
60. 

Sunday-schools,  96,  198. 

Surplice,  use  of,  by  Readers, 
126. 

Syracuse,  Readers'  work  from, 
67. 

Tarborough  and  Readers'  work, 

95- 
Tracts,    list   of,    200;    societies 

which  give,  202 ;  use  of,  199. 
Utah,  Readers  in,  36. 
Vestments,  use  of,  by  Readers, 

126. 
Virginia,  Readers  in  colony  of, 

29. 
Western  Michigan,  Readers  in, 

68. 
Western  New  York,  Bishop  of, 

as  to  lay  work,  14. 
Work,  blessing  to  Readers  from, 

229 ;  future,  249. 
Wyoming,  Readers  in,  169. 


/  OF  THE 

{    UNIVERSITY 

OF 


THE  CHIEF  THINGS; 

OR,  CHURCH  DOCTRINE  FOR  THE  PEOPLE. 

By  REV.  A.  W.  SNYDER. 

Cloth  binding,  $1.00.  Paper  covers.  50  Cents. 


f<  It  is  just  what  we  want." — Bishop  Whitchead. 
"It  is  an  indispensable   aid   in   parish   work." — Rev.   C.    W. 
Leffingwell,  D.D. 

' '  The  author  has  gathered  into  a  volume  twenty-six  essays  on 
just  those  topics  and  questions  pertaining  to  Church  faith  and  wor- 
ship, on  which  a  multitude  of  people,  both  without  and  within  our 
congregations,  need  to  be  instructed.  The  statements  are  always 
clear,  concise,  direct,  and  persuasive.  There  is  nothing  extravagant, 
overwrought,  fantastic,  or  bitier.  Many  of  the  essays  would  make 
excellent  chapters  for  lay  reading." — Rt.  Rev.  F.  D.  Huniing'on, 
D.D. 

"  It  does  not  deal  with  the  one  thing  needful  in  order  to  be 
saved,  but  with  a  considerable  number  of  things  that  is  necessary  to 
believe,  in  order  to  be  sound.  It  is  written  in  a  stirring,  off-hand 
way,  and  the  person  who  reads  it  carefully,  and  uses  it  freely,  will 
be  a  perpetual  thorn  in  the  flesh  of  all  sectarian  associates,  and 
generally  regarded  by  disinterested  parties  as  decidedly  a  tough  nut 
to  crack.  The  book  is  a  beautiful  specimen  of  typographical  art." 
— Standard  of  the  Cross. 

"  It  enunciates  the  '  Chief  Things '  so  clearly  that  the  way- 
faring man,  though  a  fool,  can  hardly  mistake  the  meaning.  The 
thoughts  are  so  clear  and  clean  cut,  that  the  book  must  be  helpful 
to  many  seekers  after  truth  and  the  Church." — Rt.  Rev.  W.  A. 
Leonard.  D.D. 

11  The  Church  throughout  this  land  of  ours  is  badly  in  need  of 
just  such  teaching  as  this  book  contains." — Rt.  Rev.  E.  G.  Weed, 
D.D. 

***  Copies  sent  by  mail,  postage  free,  on  receipt  of  price. 

THOMAS  WHITTAKER, 

2  and  3  Bible  House,  NEW  YORK. 


Buried  Cities  and  Bible  Countries 

By  GEORGE  ST.  CLAIR,  F.G.S. 

Member  of  the  Society  of  Biblical  Archaeology  ;  Member  of  the  Anthropological 
Institute,  and  ten  years  Lecturer  for  the  Palestine  Exploration  Fund 

8vo,  378  pages,  with  Maps  and  Illustrations.    Price,  $2.00 

"As  a  lecturer  for  the  Palestine  Exploration  Fund,  Mr.  George  St. 
Clair  has  had  special  opportunity  and  occasion  to  get  correct  information, 
and  his  book  has  the  great  recommendation  of  being  trustworthy  in  its 
statements  of  recent  discoveries." — 7"he  Nation. 

"We  desire  to  call  the  attention  of  all  Bible  students  to  a  book  whose 
usefulness  can  hardly  be  overstated.  The  title  is  '  Buried  Cities  and 
Bible  Countries,'  by  George  St.  Clair,  F.G.S.  Some  notion  of  its 
character  and  value  may  be  gained  by  mention  of  points  of  the  account. 
The  Rosetta  Stone  and  its  bearing  on  the  solution  of  Egyptian  hiero- 
glyphics, the  discovery  of  the  mummies  of  Seti  I.,  Ramcses  II.,  and 
Manephta  I.,  who  were  Pharoahs  of  the  Israelite  bondage  ;  the  relation 
of  the  Tellel-Amarna  inscription  ;  the  early  history  of  the  Semites, 
Biblical  sites  in  Egypt ;  the  route  of  Exodus ;  the  fate  of  Sodom  and 
Gomorrah  ;  results  of  the  Palestine  explorations  in  Jerusalem  and  < -No- 
where, as  throwing  light  upon,  not  the  Old  Testament  alone,  but  the 
Gospels  also ;  the  excavations  on  the  sites  of  Nineveh  and  Babylon. 
These  are  some  of  the  topics  which  are  treated  in  a  vigorous  and  trust- 
worthy  fashion.  To  each  section  is  appended  a  set  of  rcfeiences  to  the 
best  authorities  ;  excellent  illustrations  and  maps  enrich  the  pages.  We 
find  it  clear  as  well  as  carefully  condensed  ;  in  short,  a  very  valuable 
book,  surprisingly  complete  for  its  size,  since  in  some  three  hundred  and 
eighty  pages  it  gives  the  gist  of  many  large  and  costly  volumes.  '* 

—  The  Christian  Uni.-n. 

"  It  would  be  difficult  to  overstate  the  value  of  this  book  r»^  a  brief 
resume  of  the  rich  results  of  recent  explorations  in  Bible  lands.  The 
references  to  authorities  are  full  and  accurate,  and  the  maps  are  very 
fine." — Public  Opinion. 

"  Mr.  St.  Clair  has  given  us  in  this  book  a  carefully  and  conscientiously 
written  volume  on  a  subject  of  the  deepest  interest  to  all  Biblical  readers. 
His  connection  with  the  Palestine  Exploration  Fund  has  enabled  him  to 
know  thoroughly  all  about  the  subject  on  which  he  writes,  and  he  has 
evidently  determined  to  bring  forth  nothing  for  which  he  cannot  give 
good  and  convincing  authority." — The  Churchman. 

"Mr.  St.  Clair  has  given  us  an  interesting,  readable,  and  also  an 
accurate  book,  which  will  prove  of  great  interest  to  all  Bible  students 
as  well  as  to  archceologists." — Biblia. 

"  A  score  or  more  of  illustrations  assist  the  text,  which  may  be  pro- 
nounced one  of  the  most  judicious  and  accurate  popular  presentations 
thus  far  made  of  the  results  of  excavation  in  Bible  lands." 

—Boston  Literary  World. 

THOMAS  WHITTAKER,  Publisher 

2  and  3  Bible  House,  NEW  YORK 


Standard  Books  of  Illustration. 


TOOLS  FOR  TEACHERS.  A  Collection  of  Anecdotes,  Illustrations, 
Legends,  etc.,  for  Teachers  of  Sunday-schools,  Bible  Classes  and 
Boys'  Brigades.  Compiled  and  Arranged  by  WILLIAM  MoODIE. 
Small  quarto,  488  pages,  cloth,  $2.00. 

This  book  is  not  intended  as  a  repertory  of  stories  gathered  together  for  their 
own  sake.  It  is  meant  to  be  a  practical  manual  and  storehouse  for  teachers  of  Sunday 
Schools,  Bible  Classes  and  Boys'  Brigades,  and  generally,  for  all  who  have  to  do  with 
the  moral  and  religious  training  of  the  young. 

THE  CYCLOPEDIA  OF  NATURE  TEACHINGS.  Being  a  Selec- 
tion of  Facts,  Observations,  Suggestions,  Illustrations,  Examples 
and  Illustrative  Hints  taken  from  all  departments  of  Inanimate 
Nature,  with  a  copious  index  of  subjects,  and  also  one  of  Bible 
texts.  With  an  Introduction  by  HUGH  MACMILLAN,  LL.D.  8vo, 
cloth,  $2.50. 

CLASSIFIED  GEMS  OF  THOUGHT.  From  the  Great  Writers  and 
Preachers  of  all  Ages  ;  in  convenient  form  for  use  as  a  Dictionary 
of  Ready  Reference  on  Religious  Subjects.  By  Rev.  F.  B.  PROC- 
TOR, M.A.  With  a  Preface  by  Henry  Wace,  D.D.,  Principal  of 
King's  College,  London.  816  pages,  quarto,  cloth,  red  edges.  $3.00. 
One  of  the  most  valuable,  and  the  cheapest  book  of  its  class  in  the  market. 

THE  DICTIONARY  OF  ANECDOTE,  Incident,  Illustrative  Fact. 
Selected  and  arranged  for  the  Pulpit  and  Platform  by  the  Rev. 
WALTER  BAXENDALE,  with  Index  and  Cross  References  and 
Texts.  Illustrated.  690  pages,  thick  royal  8vo,  cloth,  $4.00. 

"This  is  a  great  book.  He  has  here  gathered  fresh,  pointed  and  varied  illus- 
trations for  the  pulpit  and  platform.  We  are  surprised  at  the  comprehensiveness  of 
subjects  and  the  fullness  of  treatment.  There  are  some  six  hundred  topics.  The  paper 
is  good  and  the  type  clear.  We  predict  for  this  book  a  generous  sale." — Zion's  Herald. 


THOMAS  WHITTAKER, 

PUBLISHER, 

2  and  3  Bible  House,  NEW  YORK. 


"Christ  and  Modern  Unbelief," 

By  Rev.  RANDOLPH  H.  McKIM,  D.D., 

Rector  of  Epiphany  Church,  Washington,  D.  C. 
12mo,  in  cloth.    Price,  31.OO. 


"We  welcome  Mr.  McKim's  book  .  .  .  and 
place  it  in  the  company  of  such  works  as  Dr. 
Young's  'Christ  of  History,'  among  useful  apolo- 
getic works."— THE  LONDON  GUARDIAN. 

^*tts***r**^**^\^*>>s\^*^*>*s~l**s~^~^~^**s~*s~*»^^ 

CONTENTS: 

LECTURE  I.  The  Citadel  and  its  Defence.  II.  The  Theistic 
Foundation.  HI.  The  Unique  Personality  of  Christ.  IV. 
The  Plan  and  the  Teaching  of  Christ.  V.  The  Work  of 
Christ.  VI.  Miracles.  VII.  Theories  of  the  Resurrection. 

From  RT.  REV.  THOS.  F.  GAILOR,  D.D.,  Assistant  Bishop  of 

Tennessee. 

"At  first  I  said  to  myself  '  Is  there  any  need  for  another  book  on 
this  subject?'  But  when  I  read  it  I  was  delighted.  You  have  really 
supplied  a  felt  need  and  I  have  recommended  the  book  to  my  students, 
as  a  fresh,  clear  and  able  presentation  in  convenient  form  of  the  modern 
problem — with  very  admirable  survey  of  the  Christian  argument." 

From  MR.  JAMES  L.  HOUGHTELING,  President  of  the  Council 

of  St.  Andrew's    Brotherhood. 

"  I  have  this  moment  finished  the  perusal  of  your  book  '  Christ  and 
Modern  Unbelief.'  I  write  to  thank  you  with  all  my  heart.  I  thank 
you  first  in  my  own  behalf.  I  have  been  confused  alike  by  the  assaults 
of  foes  and  the  defences  of  friends.  .  .  .  You  have  met  my  difficul- 
ties squarely  and  have  disavowed  arguments  which  have  seemed  to  me 
untenable.  I  deem  your  argument  conclusive.  It  is  so  to  me  at  any 
rate,  and  I  believe  the  book  will  be  of  great  use." 

From  REV.  EDWARD  WHITE,  M.A.,  author  of  "Life  in 

Christ." 

"  I  don't  know  where  I  have  seen  the  things  requisite  to  be  said  in 
the  present  distress,  better  put,  or  in  a  briefer  and  more  logical  form." 

THOMAS    WHITTAKER, 

2   &  3    Bible   House,  oth  St.  and  Fourth  Ave.,  New   York. 


CATHEDRALS  OF  ENGLAND 

By  FREDERIC  W.  FARRAR,  D.D.,  F.R.S.,  Archdeacon  and 
Canon  of  Westminster.  Profusely  illustrated,  i2mo, 
cloth  extra.  Price,  $1.50. 

"This  is  an  attractive,  popular  volume  on  the  seven  most  interesting 
'  English  Cathedrals.'  The  author  describes  the  architecture  with  poetic 
appreciation,  and  dwells  as  he  does  so  on  the  faith  of  the  builders  and 
the  noble  history  of  the  English  people  and  the  English  Church.  The 
volume  is  copiously  illustrated  with  spirited  woodcuts. " —  The  Independent. 

"It  has  been  said  the  best  supplement  to  a  liberal  education  would 
be  a  long  tour  among  the  Cathedrals  of  England,  studying  their  mag- 
nificent architecture,  the  symbolism  of  their  splendid  windows,  and 
everything  else  about  these  massive  structures,  which  in  their  silent 
grandeur  teach  history  and  poetry,  science  and  religion,  worship  and 
devotion,  in  lessons  of  enduring  stone.  Most  of  us,  however,  cannot 
thus  supplement  our  college  days  ;  so  we  shall  do  well  to  obtain  this 
beautiful  book,  which,  with  its  many  graphic  pictures,  matched  by  the 
graceful  text  by  skilled  writers,  will  tell  us  more  than  nine  tourists  out  of 
ten  will  remember  for  many  a  day  spent  under  the  shadow  of  these 
magnificent  towers." — The  Golden  Rule. 

STORIES  OF  THE  CATHEDRAL  CITIES  OF  ENGLAND 

By  EMMA  MARSHALL.   i2mo,  cloth,  illustrated.  Price,  $1.25 

These  stories  are  gathered  from  reliable  sources  in  the  hope  of 
awakening  a  lively  interest  on  the  historical  memories  in  these  great 
relics  of  times  gone  by.  While  intensely  interesting,  they  avoid  mere 
dissertations  on  architecture  or  minute  descriptions  of  the  buildings 
themselves. 

ENGLISH  CATHEDRALS: 

Their  Architecture,  Symbolism  and  History.  Compiled  by 
E.  W.  BOYD,  Head  of  St.  Agnes  School,  Albany. 
Fourth  Edition.  Revised.  i6ino,  cloth  extra.  Price, 
60  cents  ;  also,  in  white  and  gold,  75  cents. 

An  extremely  useful  short  account  of  the  history,  styles  and  traditions 
of  the  English  Cathedrals  ;  together  with  an  illustrated  glossary,  giving 
the  definition  and  symbolism  of  the  various  parts. 


THOMAS    WH1TTAKER 

PUBLISHER 

2  and  3    Bible  House,        -  -        NSW  YORK 


HISTORY 

OF    THE 

AMERICAN  EPISCOPAL  CHURCH, 

FROM    THE    PLANTING    OF    THE    COLONIES 

TO    THE    END    OF    THE    CIVIL   WAR. 

BY 

S.  D.  McCONNELL,  D.D., 

RECTOR  OF  ST.  STEPHEN'S  CHURCH,  PHII.A. 

8vo  cloth,  plain,  $2.00  ;   with  gilt  top,  $2.25  ; 
in  half  calf  or  half  morocco,  $3.00. 

PRESS    NOTICES. 

"The  book  deserves  many  commendatory  adjectives;  for  it  is 
learned,  concise,  well  proportioned,  dispassionate,  frank  and  readable. 
The  author  usually  writes  with  adequate  knowledge  of  the  sources  with 
due  spiritual  insight,  with  patriotism  toward  his  own  Church,  and  with 
catholic  courtesy  toward  other  Churches.  Furthermore,  he  is  in  accord 
with  modern  writers  in  his  attention  to  social  development." — Sunday- 
School  Tinits. 

"Without  getting  into  details,  it  is  enough  to  say  that  Dr.  Mc- 
Connell  has  made  easy  and  sometimes  racy  reading  out  of  a  narrative 
that  in  less  skillful  hands  would  have  degenerated  into  mere  chronicle." 
—  The  Epoch. 

"  This  is  a  work  creditable  alike  to  scholarship,  literary  taste,  and 
heart  of  its  author." — Bibliotheca  Sacra. 

"  Those  who  think  that  church  history  must  perforce  be  dull,  will 
receive  a  new  impression  from  Dr.  McConnell's  volume.  He  applies 
the  method  of  Macaulay  and  McMaster,  and  rivals  the  vigor  and 
vivacity  of  their  style.  Nothing  which  can  fitly  enliven  his  pages  'is 
suppressed,  whether  it  tends  to  edification  or  the  reverse.  He  is  a 
Churchman,  but  in  no  narrow  sense.  The  errors,  false  policies,  and 
failures,  of  the  past  are  frankly  recorded,  nor  does  he  scruple  to  go 
beneath  the  surface,  and  trace  movements  to  their  sources  in  ideas. 
There  are  paragraphs  of  brilliant  analysis,  and  chapters,  as  full  of 
suggestion  as  of  information." — The  Churchman. 


THOMAS     WHITTAKER, 

PUBLISHER, 
2  &  3  BIBLE  HOUSE,  NEW  YORK. 


re  (2832 


